The Great Law Book. 



THE KINGDOM AND REIGN 

* OF THE 

MESSIAH ; 

His jlnftjwte, fnxejrts, aitir dkbrnrawnt : 

WITH 

PRELIMINARY REMARKS 

ON 

THE BIBLE, ITS AUTHOR, DISPENSATIONS, AND 
OTHER KINGDOMS. 

' l . •'- T • ' 

BY 

y 

HARMON KINGSBURY. 



" I have written to him the great things of my Law, but they were counted a 
strange thing."— Hosea 8 : 12. 



NEW-YORK: 
WILLIAM GOWANS, Nos. 81, 83, 85 CENTRE STREET. 
1857. 



Entered, according to Act of Congress, in the year 1857, by 
HARMON KINGSBURY, 
In the Clerk's Office of the District Court of the United States for 
the Southern District of New- York. 



John A. Gray, Printer and Stereotype^ 
16 & 18 Jacob St., Fire-Proof Buildings. 



PREFACE. 



"We have not taken our pen at this time to apologize for what we 
have here written, but because we have not been able to write and 
present it to the reader in a manner more satisfactory to ourself. 
Seven or eight years ago we took the Bible with the single object of 
collating a Book of Precepts for the use of man, all men, everywhere, 
in every condition and circumstance of life. We had not proceeded 
far before our plan was enlarged, so as to comprehend every subject 
treated of in that wonderful book : and it was not until we had col- 
lated and arranged, under appropriate heads, about 16,000 verses of 
the Old and New Testaments, that we met with similar works of 
other men, which, to a good degree, seemed to meet the exigency 
demanded, except in regard to the subject of " The Great Law 
Book," herein presented; "The Words of Christ," just published, 
" The Great Statute Book : Divine Precepts and Judgments, for 
the Government of Man, with Bevealed Commentaries upon them," 
which is being prepared. 

When commencing this Great Work we contemplated only one 
volume ; but, in our estimation, it has arisen to infinite upon infinite, 
infinite upon infinite. Instead of exhausting the subjects, or saying 
half we wished to say, not half we have written, have we yet had time 
or strength to present, for public inspection. Even in this volume, 
in many cases, thoughts have been presented as given, (not by 
superhuman revelation, but in the way of God's appointment: "if 
any man lack wisdom let him ask of God, who giveth to all men 
liberally and upbraideth not,") and often repeated, from want of 
health, and competent help to condense and arrange them more sys- 
tematically. But if the work possesses no other merit, it unquestion- 
ably has this, thought upon thought, and not unfrequently new, it is 
said, and line upon line, imitating in this particular the sacred 
writers of our Bible. 

With pen and paper before us, to consider these important and 
sublime subjects; and, when on our knees we sought from God the 
needful aid, we pledged him, if He would give us his aid and guide our 
pen, it should follow his directions wherever it might lead us. But 
little did we think of writing such a book as the present one. And 



iv 



PREFACE. 



we thought still less of the many toilsome days and sleepless nights, 
wasting our physical energies and drying up almost every spark of 
vitality, necessary to the prosecution of such an enterprise. Yes, we 
little thought of all this, and of the many things a New-Englander, 
born, and educated, and converted in their most strictly puritanic 
schools, would have to unlearn ; how many prejudices and prepos- 
sessions, which had been accumulating for half a century, would have 
to be given up ; and how many old and long-tried friends, in the 
Church and out of it, might thereby be repulsed, if not entirely alien- 
ated. But we had vowed unto the Lord, and must not defer to pay. 
He has, to the letter, we believe, performed his part of the contract ; 
and we wish to perform ours, cost what it may. 

In justice to our readers, as well as on our own account, it should 
be understood that many of the following thoughts were hastily 
penned by the author, as mere memoranda, to be, at a future time, 
amplified, systematized, and arranged for this book, when the plan 
should have been perfected, and all the material therefor gathered, as 
is our usual custom. 

It is now about two years since most of the present work has been 
in this shape ; not that we were not ready, and very anxious to pub- 
lish it, but because our eyesight had failed, and past efforts had 
prostrated our whole physical system. Being therefore unable to 
prepare the work satisfactorily to ourselves, and the difficulty of safe- 
ly intrusting this amplification and organization to others, the only 
alternative seemed to be to publish it, in its present shape, or perhaps 
not at all. We have therefore arranged and tied together, as best we 
could, under the circumstances, a few of the very many thoughts on 
these subjects, penned as they occurred to us, from time to time. 
This is our only apology for giving them to the public in this some- 
what repetitious and desultory manner. 

We rejoice that our views, gathered from conversation and the few 
papers heretofore published in other forms, have been spreading, 
sometimes from the pulpit, sometimes from periodicals, and even from 
highly valuable books. Our main helps — indeed, we may truthfully 
say, almost our only helps — in preparing these papers, except our 
memory of ecclesiastical and profane history, have been the Bible, es- 
pecially the New Testament, and our own reflections. For in vain 
have we sought, before or since, to find authors, ancient or modern, 
who could aid in many an emergency, which long would seem to be 
desperate, when at last, fight has beamed from above to dispel the 
darkness, remove the prejudice, and imprint truth in virgin beauty, 
never before discovered. It is not that Hand Books, Manuals, Insti- 
tutes, Catechisms, Statute Books, Law Books, Histories of the Church 
and State Governments, Political and Ecclesiastical, ancient and 
modern, Christian, Jewish, Mohammedan and Pagan, etc., etc., in 
great numbers, were not at hand, nor were the labors of others un- 
dervalued, but because they had, all of them, taken other views, 
which were unsatisfactory to our mind. They failed to meet our 
desires for this peculiar occasion. 

We have not strength of body, however desirable it might be, to 
expatiate on the great variety of matter presented, but must leave 



PREFACE. 



V 



the reader to examine for himself and supply any deficiency, and 
correct any defects that may be discovered, either in matter or man- 
ner of execution, for many a page has been written with a faint heart 
and trembling hand, and with eye-sight so dim as to leave it im- 
possible to read a single paragraph of it. Under such circumstances 
some parts of each chapter have been written, and hurried together, 
while yet the author might be able to advise in putting it together, 
and hearing the proof read. 

The Christian Dispensation has received far more thought and 
attention than either of the others ; much of which still remains to be 
presented. Indeed, but for this, and to render more clear and plain 
our views, much that has been said on them would have found no 
place here, being of less importance in these last times. 

"When presenting a subject for the consideration of others, especially 
when it has engaged, and is still engaging, the most lofty intellects, 
the ablest scholars, the humble Christian, and the aspiring Pharisee ; 
a subject upon which have been written thousands of volumes, scarce- 
ly any two of which agree, and which have left the world almost as 
much in the dark as before they appeared; it is difficult to know 
where to begin ; what plan to pursue ; and when enough has been 
said: suffice it to say, that it has been our endeavor to exhibit a 
plain, unpretending, common-sense view, resulting from a protracted, 
most thorough and honest examination of every word and sentence 
uttered by the Founder of this new and last dispensation ; and of its 
statutes and discipline, as recorded by the Evangelists in the New 
Testament. And here again, more than in the foregoing, have we 
been led by a way we knew not, and least expected. 

It has so often been said by those supposed to know, and whose 
praise was in the churches, that Christ prescribed no specific rules for 
the government of his Church, but left it to the wisdom and fidelity 
of his Apostles, perhaps to other disciples coming after them, to en- 
act, amend, abridge, alter, or annul, as might be dictated by the am- 
bition, selfishness, caprice, or an honest desire for the highest good 
of all, as the case might happen to be ; that our great surprise has 
resulted not from finding so little in Christ's teachings on this point, 
and that, too, quite ambiguous, as from finding such a flood of light, 
such perspicuity, particularity, and definiteness; such specific and 
peremptory commands, adapted to, and intended for, all time, all 
people, and under every circumstance, even to the second coming 
of our Lord. 

"Were we now to admit that the King who is to rule over all, and 
whose Kingdom is to embrace all others, and last forever, has enacted 
no definite rules by which his people shall be governed as well as 
judged in the last great day, it would be at the expense of all reason 
as well as truth — and it is hoped that in the sequel it will be found, 
even as we believe : surely, if there are no rules of government, no 
explicit commands to be obeyed, no definite Law existing, then there 
can be no sin ; for where no law is, there can be no transgression. 

But suppose we admit, for a moment, that no definite rules have 
been given, but that discretionary power was given to the Apostles, 
or each body of believers, in every place and age, and what would 



VI 



PREFACE. 



be the result? Just what Satan, and every other enemy of the Gos- 
pel, would desire — so many rules, so inadequate and unadapted, 
would arise, as to leave the brotherhood in a state of confusion, un- 
certainty, assumption, oppression, and anarchy ; so that, instead of a 
community of interest and unity of feeling, we should have just what 
is now seen ; not because there is no specific rule for the government 
of this Kingdom, but because its enemies have succeeded in making 
its subjects believe the lie, so ancient and often repeated, that " there 
is no" general rule. Should we succeed in adding another ray to 
the light already exhibited, thereby showing more clearly the cha- 
racter of God, honoring the Law, and removing the imputation of for- 
getfulness, carelessness, incapacity, or willful disregard, on the part 
of Christ, of the best interests of his Kingdom, the great desire of our 
heart will be realized. 

And now to the words of the King. We have found them full of 
directions as to our thoughts, desires, words, and actions ; not over- 
looking, however, our faith in him, as the Son of God, the Saviour 
of the world, the great, cardinal virtue necessary to our corning to 
Him, that we may have life. When He commands, all may under- 
stand him. Whenever He teaches, all is plain* even "the wey- 
faring man, though a fool need not err therein." None, therefore, 
need be surprised when we attempt to bring them back, and confine 
them to his express, explicit teachings, touching the Law and the 
discipline of his Kingdom. If He has given rules best adapted to 
the government of his people, it certainly can be discovered. If He 
has not, then the fact will be no less evident : but should the Law 
and the Precepts be made manifest, it will be the imperative duty of 
all men to acknowledge and abide by them. That such may be the 
result, is the ardent prayer of 

The Author. 

Mt. Hermon, Staten Island, N. T., 
May, 1851. 



CHAPTER I. 



THE BIBLE. 



" Eveky word of God is pure. Add thou not unto his words, lest He reprove 
thee, and thou be found a liar. If they speak not according to this word, it is 
because there is no light in them. My zeal hath consumed me, because mine 
enemies have forgotten thy words. Thy word is very pure, therefore thy serv- 
ant loveth it."— Prov. 80 ; 56 ; Isa. 8 : 20 ; Ps. 119 : 140, 189. See Rev. 22 : 18, 19. 

Our Bible is a wonderful Book ; and so say all religionists of their 
sacred books ; the Hindoo of his Shaster, the Mohammedan of his Ko- 
ran, the Parsees of their Zendavesta, the Mormon of his Book, etc., etc. ; 
nevertheless the Bible, the divinely inspired Word, is infinitely su- 
perior to them alL as it contains truths old and new, with no mix- 
ture of error. For whatever God speaks is as true, consistent, and 
important as what He does. And if any thing could or should be 
found in the numerous writers of the Bible that is not true, or ac- 
cordant with his works and ways, it surely would not be his word. 

But the sacred books of all other religions are a commixture of 
truth and falsehood, reality and fiction, wisdom and folly, because 
their origin is of men. And all the marks of real wisdom which 
they exhibit were doubtless derived from traditionary notions of 
the true God, from the Scriptures, or from the study of his works 
and ways : for He is to be known in all the works of his hand, and 
the course of his providence, as well as the voice of his Spirit — 
" the invisible things of him from the creation of the world being 
clearly seen," etc. (Rom. 1 : 20.) Before the Bible, men had a con- 
science : they always had one, which, unimpaired, would accuse or 
excuse, and leave its possessors without apology if they fell into sin. 
To the conscience are added the aid and evidence of the natural law 
— the law or constitution of our being, by which we may learn what 
is good and useful or bad and hurtful — what is holy, and what is 
sinful. But God has in mercy added the evidence of the Bible. 

There is one fact in this matter, however, which deserves particu- 
lar notice, and prompt and implicit imitation on the part of the de- 
votee of the Bible, the Christian's sacred book. Notwithstanding its 
vast superiority in every respect over other sacred books so-called, 
especially those of the pagan and the infidel, its salutary influence is 
often nearly or quite lost in regard to uniformity of belief and prac- 
tice on the paxt of its professed advocates and adherents. The Hin- 



8 



THE GREAT LAW BuOK. 



doos and Mohammedans, for instance, and their followers, observe 
them to the very letter. "Whatever their books prescribe is strictly 
and literally obeyed. "Whatever they forbid or enjoin, is their su- 
preme law ; and not what this or that one may prefer to it, as is often 
done by the pretended friends of the Bible, who change the letter 
and spirit too, for something nearly analogous to it, especially when 
it relates to action rather than belief. But not so with the followers 
of most other religious systems. Whatever their books say, has the 
effect to silence all controversy : a Hindoo is generally a Hindoo, a 
Mohammedan is a Mohammedan still, at all times, in all places, and 
under all circumstances ; and they do not take the liberty to enact 
statutes, each for themselves, as the nominal Christian often does, 
producing the divided, 1 and consequently hurtful ranks of secta- 
rianism. "We too often forget that " the Bible, the Bible abne, con- 
tains the religion of Protestants." 

Now we Christians have before us, as it were, three books, name- 
ly, those of creation and providence, and the written word, each 
bearing unequivocal marks of a common, divine origin, infinite in 
wisdom, order, benevolence, and power. Hence they must all be 
true, harmonious, and supremely important, claiming consideration 
and respect from all men. Man needs but a just comprehension of 
these books, in order to know, admire, love, and confide in their Au- 
thor. It is the fool only who says there is no G-od. It is too late, 
since modern science has shed her light, since Nineveh, yea, the old 
Assyrian world has been exhumed, to testify for the Bible, to be 
skeptical on a subject of such unutterable importance as that which 
brings "life and immortality to light;" which treats of G-od, of his 
Son, and of the Holy G-host ; of angels, of heaven and hell ; of my- 
riads of worlds and all things in them ; of man especially, his rela- 
tions and obligations, both to his Creator, his neighbor, and himself ; 
which tells him of his sin and danger, and how and when he may 
escape from a deserved perdition, and fly to a benignant heaven. For 
such are the high topics of the Book of books. Nay more, it speaks 
of the whole realm of spirituality, as well as of the physical uni- 
verse. It tells us of the devil and his works, and how evil entered 
the creation of God, as well as of the instituted means of its expul- 
sion ; of man, in all his conditions, relationships, and experience, as 
a race and as an individual ; of existences in the animal, vegetable, 
and mineral kingdoms ; of the sciences and arts ; of the seasons, day 
and night, cold and heat, seed-time and harvest. There is not a de- 
partment of science in which this holy oracle does not utter its voice. 
Natural history and natural philosophy contribute equally to its 
elucidation. It treats also of governments, divine and human, 
obedience and disobedience, belief and unbelief, hope and fear, joy 
and sorrow, prosperity and adversity, honor and dishonor, riches and 
poverty, liberty and slavery, health and sickness, life and death, time 
and eternity, judgments and mercies, promises and threatenings, faith 
and worship, justice, purity, charity, generosity, contentment, benev- 
olence, truth, falsehood, etc. And we must go to the Bible as the 
fountain of our liberties, civil, political, social, and religious. It is the 



THE BIBLE. 



9 



true Magna Charta of all our rights, and of the rights of all. It is 
too late now to shut our eyes to the flood of light thus bursting upon 
us through all these channels of knowledge ; from above, and beneath, 
and all around, identifying the Author of the written Scriptures with 
the Author of that " elder scripture," the book of Nature and of 
Providence. And oh ! for a heart suitably to love and adore ; for a 
voice appropriately to set forth the goodness and mercy of Him who 
has done so much for man, in giving him the Book ! 

But again, the Bible is the oldest written book ; the most lucid 
and reliable, instructive, comprehensive, perfect, interesting, learned, 
invigorating, elevating, purifying, refining, and ennobling of all books. 
We can not overstate the infinite variety and value of its items of 
information, and of its communications to the sum of human know- 
ledge. Its annunciations outweigh in importance, even to the life of 
man on earth, all that ever fell from angel or men. Its title to uni- 
versal and unlimited confidence is perfect, reflecting, too, like a mir- 
ror, the image both of God and of man ; and, like the daguerreotype, 
impressing on the believing soul the attributes and the character of its 
wondrous Maker. It accomplishes a work in man and for man, 
which the magnificent volume of the visible creation, and the living 
language of Providence have never been able so fully to effect. 

The Bible is a book of history, realized and anticipated, of the past 
and of that which is to come. It is mainly and essentially histori- 
cal ; yet we may also say that it is so far forth also an inspired com- 
mentary upon all that is, was, and is to be. And, as such, it is a 
most gracious gratuity. God might justly have left us— when He 
ceased to address us orally — to depend on traditional instruction, as 
to what He has been saying for these six thousand years. And what 
is mere tradition, but the blind leading the blind ? Now we have, in 
the Bible, indisputably, a true history from God, and of God, and a 
true manifesto of the divine will, and of man, and his duty. Its pro- 
phetic part is but history by anticipation, or future history, written 
before the event, and fixed as due and certain on the unchangeable 
time-tables of the universe. For the All-wise knows, and has always 
known the end from the beginning; and He had only to say to his 
servants, " Take your pens, and write thus ;" and what they should 
then write on parchment would, and must, in due time be written 
in the living characters of fact, and become the subjects of history 
proper. 

Again, the Bible is a book descriptive of the Law, Order, or 
original constitution of things ; of man's being, the demands of his 
nature; of all being; and of the primitive natural law by which they 
are governed and controlled. It is not, strictly speaking, the law, so 
much as a shadowing forth, or explicit and luminous exposition of 
it, so that all men seeing it may know their necessities, and the ample 
provisions made for them ; while it warns them of their utter inabili- 
ty to make out a way for themselves, and to direct their own steps. 
It is a history of the Law, or great plan of God's operations, so far 
as man is concerned to know ; or, in other words, the revealed con- 
stitution of being. The commandments here recorded are not the 

1* 



10 



THE GREAT LAW BOOK. 



Law, but one chosen method of pronmlging it, and thereby publish- 
ing the will of God, which is perfectly consonant, and eternally con- 
temporaneous with the divine constitution of things. This has been 
done that man, the subject, may know more perfectly the law of his 
being, and thus be taught in the easiest manner how to conform 
thereto. 

The Divine Being has, in this volume, been pleased to notify human 
agents of the consequences, here and hereafter, of a violation of this 
law, as much as to say: How the law is fixed; if you conform 
your lives to it, it will be well with you : if you do not, I can not 
prevent its being ill with you : for now you are, in view of it, to form 
a character, by little and little, which, consistently with your free 
agency, I can not change or obliterate. If that character be good, 
as I in this book command you to form it, you can not but be blessed ; 
if bad, be accursed. You now, in view of all this, and of the exam- 
ples of obedience which I have therein caused to be recorded, must 
act for yourself freely. I institute no compulsory measures. Choose 
and live — reject and die. Here, then, is a history of God's will and 
desire as we find them in the written word. 

The Bible is a book of precepts, covering the whole matter of duty ; 
enjoining the right, and forbidding the wrong ; and allowing to none 
the privilege of making or obeying any other : as well as a publication 
of a system of rewards and punishments, duly to sanction alL Indeed 
we are here taught all things to be learned or unlearned, to be done 
or avoided, to be believed or discredited, received or rejected, loved 
or hated. Thns is it the wisdom of God condescending to teach us ; 
the munificence of Christ, manifested in a perfect rule of human con- 
duct ; the fruit of the Spirit, hanging before us on every branch of 
the tree of life. 

The Book has been summed up by its Author into ten principal 
words, or precepts, called TTtti Commandments. These He caused to 
be divided, and written on two tables of stone : the first relating to 
man's duties to his Creator, the second, to his duties to himself and 
his fellow-man. Under one or the other of these general precepts 
may most appropriately be arranged the entire moral contents of this 
wonderful Book. The Ten Commandments speak of, L One God; 
2. His worship; 3. Hallowing his name; 4. Labor and rest; 5. 
Social obligations : 6. Injuring no one ; 7. Obstructing not their in- 
crease ; 8. Invading not their possessions ; 9. Tarnishing not then- 
reputation ; 10. Coveting not another's. Or otherwise expressed thev 
are a directory, with respect to, L God ; 2. Worship ; S. Manners: 4. 
Occupation of time ; 5. Submission to authority ; 6. Charity and hu- 
manity; 7. Our character ; 8. Our property; 9. Truth and sincerity; 
10. Our desires. Again, they guard, 1. Jehovah's supremacy; 2. 
The purity of His worship ; 3. His holy name ; 4. His day ; 5. 
All good governments ; 6. Men's persons ; 7. Their purity; 8. Their 
property; 9. Their speech; 10. Our desires. This law' requires, L 
That we believe in God; 2. That we serve Him only; 3. That we 
speak reverently of Him ; 4. That we improve our time ; 5. That 
we honor our superiors ; 6. That we do good to all ; 7. That we be 



THE BIBLE. 



11 



continent; 8. That we be just; 9. That we be truthful; 10. That 
we be generous. Another form of statement. I am the Lord. 1. 
Have no other; 2. Make no likeness of any; 3. Profane not my 
name ; 4. Improve your and my days ; 5. Be obedient ; 6. Do no 
murder ; 7. Be chaste ; 8. Be honest ; 9. Be veracious ; 10. Be con- 
tent. And thus may the variations of their expression be varied al- 
most indefinitely, covering, as they do, the whole ground of human 
obligation, in all its diverse, ethical phases. 

Love— to G-od and to man — is the brief but comprehensive summary 
of the whole. A monosyllable — love, is the condensed expression of 
the whole Decalogue. In this spiritual and universal form it stands 
forth in its essential, eternal unity, with the Gospel, which is a history 
of Redeeming Love, set forth in the life and death of the only Law- 
fulfiller, and a new revelation in the flesh of the true, original Light, 
which lighteneth every man that cometh into the world. In Jesus 
alone and first, did the holy law become actualized in man's will. 

In general, the poetry of the Bible is the language of holy love ; 
its praise and thanksgiving, the gushings of grateful, benevolent 
hearts. And all true faith and prayer, in our world, flow forth from 
this pious fountain, opened in Scripture, and are the result of that en- 
lightened, subdued, and filial spirit, which is both inculcated in this 
message from Heaven, and guaranteed to all who will accept it. 

The light communicated through this written channel has been 
progressive and cumulative. The dispensations it records have been 
successive and perfective. Still, through them all, the religion they 
embody and have taught was essentially one and the same. G-od 
existed with certain fixed attributes ; man, the fallen, was, as now, 
to be raised to favor. And all must be done with a view to this end. 

In order the better to understand this word, it is necessary to ac- 
quaint ourselves, as nearly as possible, with the chronological order in 
which it was communicated to the various writers ; when, where, and 
under what circumstances they wrote ; the modes of thought, habits, 
customs, and language used and understood by the writers and the 
people around them : and also with the geography of the countries, 
and the many and material changes which words then used have in 
some instances undergone during the thousands of years which have 
intervened since the first and even the last was written. 

Were this word to-day to be spoken to the people of the United 
States, or England and Scotland, in plain vernacular language, which 
we understand, as it was to Moses, to Daniel, or Malachi, to Matthew, 
John, and Peter, in a language which they understood, most assuredly 
should we also know what was communicated, as clearly as they did. 
For a revelation which reveals nothing is no revelation ; or if so dark 
and obscure as to admit of many meanings, as different as they are 
numerous, it would be often injurious, if not useless. Surely the 
blessed Spirit had both capacity and honesty to make his mind and 
will equally intelligible to the men of all ages. 

And neither can the Divine Spirit have willed, or the Divine "Word 
have led to, a misunderstanding of the message, or even to any cor- 
ruption of the terms in which it was originally delivered ; so luminous 
with truth as they must have been. 



12 



THE GREAT LAW BOOK. 



In this Book alone have we "a Body of Divinity," worthy of the 
name. How often do we find this presumptuous title given to a volume 
of human speculations, or to a dry, metaphysical system of dogmatic 
propositions ! But in the Bible we have the True System of Theolo- 
gy ; the one given by the Holy Ghost. In comparison with it, the 
works of all systematizers are but oppositions, or impositions. Its 
pages alone are untainted by the virus of sectarianism, untrammelled 
by the chains of prejudice and earth-born passion. And one of its 
characteristic excellences, as "every man's Book of Divinity," is, 
that it presents Truth's lessons to her scholar, man, consecutively, ac- 
cording to the necessary chronological laws of mental reception, and 
conception — speaks and writes the first thing first, the second thing 
second, and so on with respect to every subject of which the Scriptures 
treat. There is no misplacing of No. 1 for No. 5, and No. 20 for No. 
6, etc., to make out a sectarian, disjointed theory, that may mean some- 
thing, or nothing, or every thing which a sect may desire. This is a 
kind of theological work, that every man or woman may make, who, 
disregarding the true principles of Scripture collocation, capriciously 
displaces or dislocates what is contained in Holy "Writ, for the regula- 
tion of our faith and practice. But would we know the mind of the 
Spirit, our infallible Teacher, we must lay aside our sectarian partial- 
ities, and, in child-like simplicity, receive the engrafted word, as it 
has pleased him to set it in order before us, and not as our pride 
would suggest, or our ignorance conceive to be the best way of com- 
munication. Proceeding in this manner, we shall find our eye directed 
from point to point, in the order of the divine arrangement, and of his- 
torical development ; and our mind will be able to grasp the mighty 
whole, from first to last, in the most natural and impressive manner ; 
and each reader and hearer will thereby be assisted to climb the 
sacred ladder of Scripture, " without note or comment;" and the con- 
fused hubbub of wrangling sectarians will soon be unheard in the 
distance, and the long-lost unity of the people of G-od on earth be 
realized again, in the free and pure atmosphere of Bible Christianity. 
Let all the sincere friends of truth take this stand-point, and we shall 
have no more occasion to apprehend coming crops of men-formed 
bodies of Divinity, and to tremble lest there should be more arrows 
yet, dipped in gall, remaining in the quivers of the numberless secta- 
rists, who exist, as we fear, rather to curse than to bless mankind. 
Oh I when will every thing be banished from this distracted world, 
which breaks the holy peace of Christ's kingdom, and transforms 
brethren into fierce anathematizers of one another ! 

Nor can we ever expect to know all that may now with certainty 
be known, of the heavenly message, until we come to the study of 
this, as we go to the study of GTod's other Books, namely, Creation and 
Providence: the sciences, for example, the study of Astronomy, His- 
tory, Botany, Chemistry, Geology, Anatomy, etc., etc. The natural 
sciences are understood, because men are found, who are willing to 
look at one of God's physical works at a time. Thus proceeding, they 
learn more and better in these fields of research. This is plain ; for 
the world of matter is too vast to be taken into the eye, either of the 



THE BIBLE. 



13 



body or of the mind, at a time. And so of the world of spirits. No 
man. can learn many things in any sphere of observation at a time, 
nor can he look at them all at once, and en masse, without overlook- 
ing much that essentially belongs to them, either as an aggregate or 
as individuals. You may select, for example, an acre of forest, or 
meadow, and survey it a hundred times a day, as a whole, and yet 
never really know it, as a practical farmer, or a botanist, would, by 
specific examination, of part by part. So in reading a book. You 
may look over and peruse, and re-peruse the Bible, in so general, con- 
fused, disorderly, undistinguishing, and un inquiring a manner, as to 
overlook some of its most instructive and important features, and in 
fact, to make no sensible or real progress in true Biblical knowledge. 
"When," says Marheineke, one of the most profound and learned of 
orthodox German theologians, " when will men concede that, in all 
active knowing of truth, method is every thing, namely, the pre- 
serving, verifying, and authenticating the contents ? If the culture 
of time has a result, it is this, that with it every thing turns upon 
the logico-methodical progress in the developments of thought, and 
that the world has become thoroughly sated and wearied with 
arbitrary thinking and reasoning, moving about in mere wanton 
leaps and sallies, as the fit takes. Hence it is now also of the 
highest moment, that the learner in religion should be aware that the 
transition and advance from one matter to another, is not a casual, 
capricious thing ; that each part has its hold or support in another ; 
that it necessarily goes forth from the other ; in short, tha.t the con- 
nection of the truths of salvation is one contained in themselves, not 
made by men and their thoughts, but by God and his thoughts." 
These observations of a foreign scholar are to our point. The Bible 
must be permitted to determine and prescribe for itself how it is to 
be studied. Its own order of thought, of dates, and of subjects, 
must be constantly consulted. And, as all truth is analogous, so 
there can be but one natural method of becoming acquainted with 
universal truth, in its scientific form, whether of natural or superna- 
tural origin. Therefore we may infer, that, in order to study the 
Word to advantage, it would be advantageous to collate and arrange, 
under appropriate heads, every thing pertaining to every subject 
treated of in it ; and consider the groupings of the whole, separately 
and specifically. And, when this is done, if any one, as all neces- 
sarily must, lack wisdom, let him ask of a liberal and never upbraid- 
ing God. Let us all thus come to the Word, to be led by Us light, to 
be anchored on its bosom, to be wafted along by its spirit ; and then 
shall we see eye to eye, love as brethren, be of one mind and be 
guided into all essential truth. 

Now this doctrine is universally assented to, with respect to physi- 
cal science ; but Moral Science, it is said, virtually said, must be 
taken in bulk, as it were, gulped down in mass ; and hence the pre- 
vailing stupidity and ignorance, with respect to what God has said. 
Many tell us, in effect, that the Bible is already arranged enough for 
us — don't dissect it — read and study it as it is. Now I revere all of 
God's Books — all are alike sacred to me; and all are alike designed 



14 



THE GREAT LAW BOOK. 



to show us God and ourselves. Each is ordained and commissioi A 
to teach, under one law of mental acquisition. Men are so constituted 
that they can see but one thing at a time, or one class of thhigs, 
clearly and understanding^. And what does the universal Author 
design, by throwing all his works and ways and words together, and 
promiscuously, not in formal and classified divisions, but to evoke the 
intelligence and thought of men, and to develop all their energies and 
faculties, physical, mental, and moral ? 

Long have I thought, that the science of morals has not been studied 
to the best advantage. The Bible being our great text-book wherein 
the dumb teachings of nature are all republished, and all its gracious 
hints reprinted, as it were, in capital letters, and laid before us in the 
most perfect form of communication of which our nature is capable, 
we have nothing to do but to study its pages in the same method as 
the alphabet of nature, which is our "First, or Primary Book," and 
thus go on, step by step, from the natural to the spiritual, from the 
knowledge of earthly, to that of heavenly things. And this must be 
by comparison, by sequence, by the dates of writers, and with refer- 
ence to statistics — topographical, historical, numerical etc. Not to 
be misunderstood on this point, we must enlarge, somewhat, at the 
risk of apparent repetition. 

If the infinitely wise and good G-od has caused this holy volume to 
be written for man's enlightenment, He must have had respect not 
only to the period when, and the persons to whom, but the subjects 
and the order, or manner in which it was to be given. All this, it 
is natural to suppose, would be as necessary as that He should have 
respect to the matter to be communicated. Without this, would it 
not appear to be doing the most important thing not in the best man- 
ner? 

Therefore we say, 1. God determined to make this revelation. 
2. He fixed upon the time when it could be best presented. 3. He 
chose the man and a people to receive it. 4. He directed what should 
be said first. 5. He caused it to be clothed in such language, that 
those to whom it was addressed could understand such parts as were 
intended as a revelation then to be understood. 6. All these were 
no less the subjects of his special care and direction, than were the 
facts and doctrines to be revealed. 7. It was also a part ef the Divine 
plan, to give this fight not all at once, nor all on each subject at once, 
nor to one man, or class, or generation of men at once, but by de- 
grees, "here a little and there a little," by glimpses, and at divers 
times and through many channels, and in connection with very hete- 
rogeneous subjects: now this, and now that. 

Hence it follows, that all we need, humanly speaking, to an under- 
standing of this revelation, at this distant period, is, I. To know 
exactly, in a language that we can understand, all that the Spirit did 
communicate ; 2. To have the message just in the order in which it 
was given, and to know the circumstances connected therewith ; 3. 
To collate, from this revelation, in its order of delivery, all that the 
Spirit has said on every subject of which He has spoken ; 4. Then 
take up subject after subject, as collated — being all, and exactly as 



THE BIBLE. 



15 



given, and study them, dividing and subdividing them under appro- 
priate heads, until the true meaning shall be fully apprehended; 5. 
Prophecy, of course, could not have been intended for immediate in- 
struction, but as evidence of prescience ; 6. A revelation, thus pre- 
pared, free from abridgment, additions, adulterations, or misplace- 
ments, would make an intelligible, interesting, and most salutary 
book, as decided by human reason alone; 7. All that God has thus 
revealed, is proper and desirable to be known, although not absolutely 
essential to salvation, as is inferrible from the fact, that the sacred 
canon was not begun until the time of Job, or of Moses ; 8. By a 
careful examination of all the inspired words and other manifestations 
of Deity, it will be seen that enough has been revealed in all ages to 
inspire love and confidence, and excite obedience in all God's rational 
creatures, from the time of the Angels, Adam, Noah, Job to Moses, 
by word spoken, by works and ways ; and, from the first canonical 
writer's day, to John of Patmos, by the written Word. Thus have 
we had progressive beams of revelations, since time began — all that 
was suitable to the eternal plan, and necessary to man — shining from 
generation to generation, unto the completion of the canon. Here, 
then, we see a reason why this canon was not given in perfect out- 
ward harmonies. What was needed to be said, on one or more sub- 
jects, in any one period, or to a particular generation, was said, and 
no more. The coming generations may or may not have had addi- 
tional light on the same, or on new subjects, laying each successive 
one, from the first, in case of fresh communications, under a corre- 
sponding increase of obligation. 4. Thus has the sacred volume of 
Scripture grown to its present size and form, through successive in- 
spired contributions to the swelling stream — on all its diversified sub- 
jects, and recondite and sublime themes. Now, being full, it contains 
a flood of light nowhere else to be obtained : an elevating, purifying, 
new-creating knowledge on all the topics of human duty, and destiny ; 
the problems relative to the Supreme Being, and his plans, which 
call for a solution here below, infinitely worthy of its blessed source. 

Give us, then, Inspiration, as it was sent forth in its primitive sim- 
plicity and purity ; and, Divine teaching being added thereto, what 
more can be asked ? Will not the desired unity of opinion as to its 
meaning, then be given, of course, to all who come to its study in 
the right manner — with an honest heart? Let but the subject, the 
student, the reader of the word of God, long for it, and think out of 
it, not think into it, and all will be well. 

We have already adverted to the question, Why has not the Bible 
been presented to us in a classified manner, arranged according to 
subjects, etc. — those on law by themselves, those on history by them- 
selves, on faith by themselves, and so on ? But we may well respond 
a few things more on this point. We might as well ask why God did 
not give us the bolted flour, or baked bread, instead of the " bare grain" 
of wheat ; the cooked, rather than the raw vegetable, etc., for food for 
the body : and so of a thousand other things pertaining to ourselves, 
and to all the sciences ; so that nobody might be obliged to search for 
truth. The fact is, God designed that men's bodies and minds should 



16 



THE GREAT LAW BOOK. 



both work : for by this means they continue healthy, and become 
strong. All this is a part of the " discipline of virtue." " The ener- 
gies both of mind and body," says Minucius Felix, "grow torpid 
without the exercise of labor : as gold by the fire, so are we proved 
by difficulties." And, I add, as the gold must be dug out of the mine, 
so with the more precious truth. But for the developing process, we 
should have infants a hundred years old, and all men would be but 
grown-up children. There is a necessary analogy between natural 
and revealed religion. Now, first was given the book of Nature, next 
that of Providence, then the book of Grace. And why should we 
expect such a strange dissimilarity as that in question, between the 
last and the two former? But let us not throw reason overboard. 
"We must, if reasonable ourselves, look upon all these open volumes 
as alike reasonable in their origin, and designs, and principles of in- 
terpretation. And, as we cast the eye of inquiry upon them, each 
of these volumes, Scripture as well as nature, may perhaps appear to 
us as an unintelligible, chaotic mass, " without form and void," perhaps 
contradictory, perhaps incredible ; until by patient study, and perse- 
vering industry, in the diligent use of the numerous means of solu- 
tion and exegesis, provided for the faithful by the Author of all things, 
we gain the right point of vision, and get beyond the distorting medi- 
um of our ignorance and prejudices. To all honest inquirers, who 
thus explore these "mines of wealth unknown," these otherwise 
sealed books, or giant antagonisms, become by degrees the most lucid 
teachers, and the most harmonious companions, too much admired, 
too heartily prized, ever to be relinquished or exchanged for aught 
else this side the grave. 

In the study of our Bibles, let not difficulties discourage us. They 
must inhere in every true system. But the Astronomer never gives 
way to discouragement, because of the obscure distances of the hea- 
venly bodies ; because of the worlds witbin worlds that perplex his 
gaze, with their endless varieties of size and motion, shades of light 
and darkness, these now waxing, those in their wane. It is, indeed, 
"a maze' 1 '' to an unpractised eye; yet he by perseverance, finds the 
hidden clue that shows it to be " yet not without a plan." The Ge- 
ologist, too, has obscurities in his path, because of the depths to which 
he must penetrate, or the long series of ages, it may be, which he 
must explore in order to harmonize the various pages and phases of 
his specific chapter of study in the great Book of Physics. The Bota- 
nist, also, is subject to his difficulties, in naming and classifying my- 
riads of flowers, plants, trees, etc., now promiscuously sown over earth's 
soils and rocks. And so of all the other sciences. Thus, too, of Bibli- 
cal science. And it were to be expected that only the devout, patient, 
and learned student of this field, can master it thoroughly. Faithful 
collation, arrangement, and study of the sacred documents, are alone 
competent to reveal their true sense — to understand, and make un- 
derstood. 

But, blessed be G-od for the easy comprehensiveness of the only 
Rule and text-book of Christians, to all the upright. Surely, he that 
is willing to go right, and studious to do right, need not en- therein. 



THE BIBLE. 



17 



Yes, the Bible is its own best interpreter, and defender. It has great 
fundamental land-marks, that can never be removed, and that can not 
have suffered the least change from the touch of the human instru- 
ment ; strong, incorruptible outlines, to keep the lover of truth ever 
on the right track. 

Historically and statistically considered, our translation of the 
Bible, as all true books of equal extent, and of the same variety of 
authorship and date, may have discrepancies. This, from the nature 
of the case, man being so fallible and depraved, seems unavoidable. 
But do not these evince its emanation from an honest source ? Mad 
the word, or any part of it, been a forgery, as the unbeliever impi- 
ously avers, care would have been taken that nothing should be at- 
tempted but what could be made harmonious, nothing but what could 
be set forth free from apparent inconsistencies, nothing but what 
should correspond and agree with itself. But, being true, it is of 
course natural and careless of appearances. And, until the objector 
shall have proved the "Word unworthy of universal regard, he will 
be held to it, and it only, as the supreme, all-sufficient rule of life. 

"With these facts and views before us, relative to the nature and 
study of the Divine "Word, we are in some degree prepared to con- 
sider the character and attributes of its Author, which will be the 
subject of the next chapter. 



CHAPTEE II. 



THE AUTHOR OF THIS BIBLE— THE INFINITY OF HIS 
ATTRIBUTES, AND THE IMBECILITY OF MAN. 

" Canst thou by searching find out God ? canst thou find out the Almighty 
unto perfection ? Ye shall seek me and find me, when ye shall search for me 
with all your heart. The Most High ruleth in the kingdoms of men. That 
all people, nations, and languages should serve him. Oh! that men would 
praise the Lord for his goodness, and for his wonderful works to the children of 
men."— Job 11 : 7 ; Jer. 29 : 13 ; Dan. 4 : 17 ; T : 14 ; Ps. 107 : 30. 

That there is an infinite, eternal, self-existent, omniscient, omni- 
potent, holy, just and good One, immutably the same, every thing in 
and around us unceasingly and loudly proclaims. In the universe of 
matter, the result of his creative energy, skill and goodness, his 
handiwork, is as apparent in the millessimal part of a grain of sand, 
of a drop of water or of blood, in the various gases, juices — indeed, 
in all the elementary substances of nature, vegetable, animal, mineral, 
and ethereal, as it is in the largest mountain, the mighty ocean, the 
revolving earth and planetary system. It is as apparent in the crea- 
tion, the preservation, and the perpetuation of all these, and in the 
formation of man, in his animal constitution, as it is in his mental and 
moral impress. For there is not, in all the infinity of these varieties, 
and the infinity of diversities in the consistence, offices, suscepti- 
bilities, tendencies, desires, demands, and destinies of each and 
every of them, be they ever so small, and to us apparently despicable 
and unimportant, that has not had upon it his architectural and me- 
chanical skill, preserving power, and confrolling goodness, according 
to the eternal and immutably fixed law, principle, rule, or order of 
its constitutional being . so that there has not been, is not, and never 
can be, a created substance, a vital principle, an immortal mind, an 
image of the Blessed, that has not been the object of his special 
thought, moulding influence, and solicitous care — all which implies a 
perfection of BEING essential to the Author of Divine revelation, 
whether it be in his works, his ways, or his written word. And 
how could a being of other attributes secure, or be worthy of the 
confidence of rational intelligences ? 

Suppose for instance, that a being existed, without the attribute 
of love or goodness ; would he be the infinite and the perfect One ? 
Or suppose that he lacked the principle of truth, justice, equity, or 



20 



THE GREAT LAW BOOK. 



mercy; would he be the Jehovah represented in the Bible? Or 
suppose he existed without the element of Order, inherent, an unal- 
terably established plan, rule, or mode of procedure, according to 
which every thing should be created, controlled, and governed — call 
this order, plan, or rule, Law, if you please, or any thing else better 
to express the thing intended, if you can : would he be the perfect 
One, the Jehovah of the Bible ? 

Or suppose again that, although He existed with this component 
part, necessitated by his other attributes, truth, goodness, reason, 
wisdom, power, etc., etc., but forgot, or neglected, or determined not 
to constitute — alike in matter, mind and soul, each and every thing 
he should create, so as to answer exactly to this natural, constitu- 
tional, and necessary order of all existences — but that all this was 
left to the control of chance — if, indeed, any thing like chance exists 
— or to that of men and angels. Would any rational being, regard- 
ing his own safety and happiness, or that of others, desire to become 
an inhabitant of such a territory ? But more especially, should he 
neglect or refuse, after they had been constituted according to this 
elementary order of existences, to control and govern all things in 
accordance with an order, and the only order which could have 
been devised, adapted to the emergency ? 

Where is the mere human mechanist, who presumes to construct 
an intricate and complicated machine or instrument, without follow- 
ing mechanical rules or laws, existing long before the written works 
of men best acquainted with the natural, universal, mechanical law ? 
The writing of these principles of mechanism is not, and makes not, 
the Law — nor do words or will make it ; but it lies back of all cre- 
ative energy, and any thing not made conformably to it is worthless, 
or at least imperfect. 

Now, the God described in the Bible to be perfect and competent 
to the emergency of creation, preservation, control and government, 
existed with the order, rule, or law, described above ; and it must be 
the best, the only one, that He could have possessed, as a constituent 
part of his being, without destroying the symmetry of that being, the 
harmony of his attributes, the perfection of his nature, the essence of 
Divinity. Possessing all these ingredients of character, He could, 
He must create, and that, too, in each and every instance, according 
to the laws or order of his own being not only, but also according to 
this rule or order of all other being, existing from eternity to eternity. 
So that when, in the beginning, " the foundations of the earth were 
laid, and the morning stars sang together," each and every thing was 
formed and constituted to live and move just in accordance with the 
well-known and established law of their being, minute and particu- 
lar, and perfectly adapted to the perfection of the infinite whole. A 
formation of any one particular object, differing in a single iota, 
would have disconcerted the whole order, deranged the machine, and 
made it useless and unmanageable even by Omnipotence itself. 

And when He created the angels, it was according to that order, or 
Law, eternal in its nature, of which we have spoken. Every element 
of their being found in that law an echo answering to all the demands 



ITS AUTHOR. 



21 



of their nature, whether mental, moral, or physical, if such demands 
they have. This law, too, is written in and on their nature ; and 
they have only to know all the demands and necessities of that 
nature, and to act according to them, to be both perfect and happy. 
While they thus know and act, it is not in the power of any being in 
heaven, earth, or hell, to make them unhappy; and because they 
live agreeably to the end of their creation, and to the law of being, 
all being, corresponding perfectly with the will of the Creator. To 
such there can be no hell, any more than to God ; for they are, in 
their sphere and nature, perfect as He is perfect, walking in harmony 
with all the laws of being. But, let them violate only one of the laws 
of their being — (for, as moral agents, being governed by motive, they 
must have power to do it, while the unintelligent and inanimate crea- 
tion, being controlled by physical force, can not) — and they are 
necessarily and inevitably miserable — in hell, because out of their 
place, and out of harmony, not only with their own nature, or the 
laws of their being, but out of harmony with their race, the angels 
and God, and also with the entire universe of matter. They have 
now ignored this constitutional law of their, and all, being — have set 
up a government antagonistic to that of Deity, and have enacted 
rules of conduct for themselves, as rebellious towards G-od, them- 
selves, and the universe, as they are impotent, selfish, and foolish. 
These rules are not in harmony with a single attribute of their 
natures, but at war, rending, tearing, chafing, and dislocating every 
part of 1he physical, and poisoning and killing all the moral and in- 
tellectual susceptibilities of their nature. "While, had they followed, 
in each and every particular, the law of their being, written on their 
constitution, all would have been well with them. 

Just so it is with man. He, too, in the constitution of his entire 
being, mental, moral, and physical, has been created in exact con- 
formity with this natural and moral law, or according to the consti- 
tution of things, this law or order of existences, lying back of all, 
being a part of the existence of the great I AM. Man is exactly 
adapted, in his whole being, to this law. Not a demand of his nature 
but is readily and perfectly met by it. To each and every element 
of it, there is an answering echo. Does the eye call for light ? The 
sun, moon, stars, and artificial light answer readily and abundantly 
to the call. The ear, too, and the lungs, the veins, arteries, bones, 
and sinews, as also the mind and the affections, are equally provided 
for. Provision is made for every necessity, because He who pos- 
sessed the rule or order, knew how to construct the machine — the 
thing formed. 

Here, then, are the wisdom, power, love, and goodness ; yes, all 
the attributes of a Being manifested to inspire confidence in, and a 
desire for him, as our G-od ; who is the God of the whole universe. 

The importance of this topic will justify the introduction here of 
some remarks of the author upon it, given to the public in another 
form, in 1852 and 1855 : 



22 



THE GREAT LAW BOOK. 



THE LAW — WHAT IS IT ? 

1. Law is a rule, a plan of action, an order — an element of Uni- 
versal Being ; one of the inexpressibly exalted and glorious con- 
stellations which constitute the essence of Deity — inseparable from 
him, as are his other attributes — ancient and immutable as is him- 
self. Is He just ? So is the Law ; (the definite article is used, for 
there is, and can be, from the nature of the case, but one Law.) Is 
He omniscient ? So is the Law, etc., etc., of all his attributes. We 
stop not to quote proof, which will naturally suggest itself to every 
Bible student. The word is called the Law; and the word is 
called God. The Law, then, was never made — it is eternal as cer- 
tainly as that God never acts without a plan. 

2. Law may properly be denominated the natural, the general — 
the fundamental — the primary, the constitutional plan or order of 
existences — both in relation to matter and mind; living, acting, 
and feeling in accordance therewith, insuring peace, harmony and 
happiness. Angels and men were not only made with reference to 
this plan or order, but all mere physical matter was made conforma- 
bly to it ; as a machinist wills and constructs according to mechanical 
law. 

3. Man can no more make "laws" adapted to control moral or 
physical action, in his fellow-man, than he can to control action in 
the mere physical universe, because of his ignorance, impotence, 
and selfishness. And, were they competent to the task, who can not 
see, since God's Law is a part of our every being — of our physical, 
mental, and moral constitution — that any other rule of conduct would 
derange the whole moral universe, as it would the material if an- 
other order of operations were applied to it ? 

4. God, as a moral Governor, could not, with safety, allow of any 
other rule of conduct, without a total abandonment of his present plan 
— an annihilation of the present constitution of things — consequently 
He never has. All human statutes, designed to teach and direct men 
in relation to their duties, are bold assumptions; revolutionary, re- 
bellious, impious, atheistical — tending to misrule, anarchy, misery, 
and destruction : an attempt to tear God from the throne of this 
world and raise Satan upon it. Indeed, is not Satan the ruler of 
every nation in Christendom, as well as in Heathendom ? And it is 
by the commandments of men that he rules. And will it ever be 
otherwise till all men give God the throne ; as well as liberty to en- 
force his commands, which alone are adapted to the nature and con- 
stitution of things? 

5. God's commandments, statutes, etc., are not the Law. They 
are a foreshowing of himself, a proclamation of this plan of proce- 
dure — this order of events, and of being. They are added to the 
books of Nature and of Providence, as brighter and clearer manifesta- 
tions of himself. The Decalogue is the daguerreotype, the mirror, 
the representative, the transcript, the manifestation, the exponent, 
the personification, the embodiment of the Law, and of the visible 



ITS AUTHOR. 



23 



essence of Deity. Without it, what but the terribleness of his power 
and the vastness of his dominions, could we know of him? Take 
away these manifestations, annihilate the attributes which necessi- 
tated these commands and the Law, and what should we know of 
the moral character of God — what would remain of him ? "Neces- 
sitated" this Law — these commands, we say. And so they are, a 
being with such attributes could entertain no other plan, order, rule. 
He could not, if He would, bring himself under another order of 
things, give any other commands, as of universal application and 
obligation, than those contained in the Decalogue. Such as forbid, 
as these do, every thing hurtful or contrary to our natures, the con- 
stitution, the order of our being, and tending to derange this compli- 
cated machine of ours, for this would be acting contrary to the laws 
of h isbeing, which it would be impious and absurd to suppose : 
thus to act in relation to himself, to angels, to men, and the mere 
physical world, would be to annihilate all order — all being, and leave 
nothing. Such attributes must also necessarily encourage and com- 
mand the doing of every thing according to this rule, this order of be- 
ing, so that the greatest harmony, peace, and prosperity might prevail. 
And every intelligent being in the universe has a right to expect, 
from this constitution of things, that God will do all in the moral 
world, as He does in the physical, consistent with the character of a 
moral Governor towards moral agents, to maintain inviolate this 
order or constitution of things. 

6. What then shall we think of those commandments or statutes 
of men, which violate The Law — this constitution of things ? What ! 
why, they are of the devil and utterly witkout force, because at war 
with God, and every element of man's being. All power, right, 
equity, justice, mercy, are from God ; all usurpation, unrighteousness, 
iniquity, injustice, and cruelty, from the devil. Neither man nor God 
has a right to say that we shall or may do a thing contrary to The 
Law of being— opposed to the government of God, and in league 
with Satan ; and which must necessarily tend to demoralize and de- 
base. 

7. From these few thoughts it is easy to test any commandment, 
be it found wherever it may, and know its origin — whether it is from 
heaven or from hell. If it tend to irreverence and forgetfulness of 
God, or make one think or speak disrespectfully of him — to profane 
his day, and mis-spend our time— to insubordination, to murder, 
adultery, theft, falsehood, or covetousness, or oppression, it is from 
beneath, and utterly void. No human or divine authority can give 
it force. Try, then, every command by this touchstone — the Ten 
Commandments. When we speak of the Divine authority in such 
connection, it is in relation to commands intended for universal ap- 
plicability. He has a right to issue special or positive commands, 
for specific purposes ; and to particular individuals and nations, for 
the punishment of those doomed to destruction. All such commands 
are to be distinguished from the general commands which are uni- 
versal in their character, as may easily be seen from the nature of 
the subject. Recollect, any command which is at war with man's 



24 



THE GREAT LAW BOOK. 



being, the constitution of things, is not of G-od, but from his adver- 
saries, whom we must resist. 

The Natural Law is the order, constitution, structure, govern- 
ment and control of existences — of universal being. It naturally 
divides itself into two parts — that which pertains to the morals or 
manners of intelligences, and that which necessitates action — denom- 
inated moral and physical. Nothing else is Law. All else pertain- 
ing to moral action, should be denominated statutes, ordinances, pre- 
cepts, commandments, judgments, etc. Something which relates to, 
not that which originates, or already exists, in perfection. 

God commands, exhorts, entreats, promises, threatens. Man does 
the same ; but wherein he goes beyond or falls short of Deity in 
these things, is a nullity. Man's duty is to reiterate what G-od has 
said, and to devise ways and means to insure obedience to lawful 
precepts, but in this even they are to use the instrumentalities God 
has provided. He is but a mere agent of God to do his bidding, and 
live, or transgress and die. So far God is a Sovereign, for the Law 
of being requires all this. 



FURTHER DEFINITIONS. 

The natural Law — the Law of nature, it is said is an order of se- 
quence, or a mode of being— of existences — of all being ; the device 
— the established order or constitution of things, existing from ever- 
lasting to everlasting — an element of being — an attribute of Deity ; 
as various in its phases as are the varieties of objects, their necessi- 
ties and demands, spiritual and material, animate and inanimate, tem- 
poral and eternal. 

In other words, Law is the device or mould, according to which 
all that exists is, and has been, constituted and conformed • the pro- 
totype of universal Being, as a whole, and as parts of it — the system 
— the established condition of things — of universal being — the estab- 
lished order, plan, or constitution of things. 

"The Book of the Law," but not the Law. A book that speaks 
of, explains — instructs the reader in the science of the Law — the 
natural and universal Law of being — the daguerreotype of the Law, 
of Deity himself. The precepts of that Book, although coming from 
the highest source, or any statutory precepts, enactments, are not the 
Law. 

God's statutes, precepts, ordinances, commands, judgments, etc., 
etc., are not the Law, but they express the mind — the will or pur- 
pose of the Legislator ; and are the most lucid commentary of the 
Law ever given or to be given in this world, and they are all that is 
needed for the government of moral accountable men. Men who 
think they need more, and attempt to supply the deficiency, make 
poor work of it. 

"Law, the natural and necessary sequence, or following from the 
attributes of Deity." Now if this may be said of Law, it may also 
be said, and with equal truth, of holiness, justice, mercy, truth ; or 



ITS AUTHOR. 



25 



be said, and with equal truth, of holiness, justice, mercy, truth ; or 
that- holiness is the sequence of the attributes of Deity. " Law is an 
order of sequence, a mode of existences — of all being." This would 
make Law a consequent, or order of succession, series, arrangement — 
method ; see "Webster on " sequence" — also on Law of nature, namely, 
" a law of conduct arising out of the natural relations of human beings, 
established by the Creator, and existing prior to any positive precept. 
That is a law of nature that one man should not injure another ; and 
murder and fraud would be crimes, independent of any prohibition 
from a Supreme power." (See " Truth" in "Webster.) Now all this 
natural Law, termed in Scripture, ordinances of heaven, established 
by God, may and must, for aught we can see, be an element of his 
being, as much as those called his moral attributes. Webster admits 
that it would be wrong to hurt any body, even if Deity had not for- 
bidden it. 

Reader, separate, if you can, with these definitions kept in mind, 
this natural Law from Deity himself. How can a thing be a sequence 
disconnected with Deity, while at the same time it seems to stand 
perfect and entire before the willing or commanding it ? The order 
of nature — the natural Law, if it mean any thing means something 
natural — natural justice, holiness, goodness, truth — natural reason, 
wisdom, power ; and so of all the attributes of Deity — things pertain- 
ing to Deity, and existing from eternity to eternity. 

All these and other things that had not a beginning must neces- 
sarily be Deity, or component parts of Deity — for there can not be 
two infinities, nor two eternities. Law must either be a creature of 
the will, or of each and all of the other attributes the consequent of 
the other attributes; as holiness is a consequent of its coordinate 
brother attributes — an exercise which but for the aid of the other 
attributes, could never have existed at all. Nor could law have ex- 
isted, but for the cooperation of just such other attributes as Deity pos- 
sessed ; and but for the attribute of Law, plan, purpose, there could 
not have been the God of the Bible. 

"Attribute — a thing belonging to another — characteristic disposi- 
tion — quality, that which is considered as belonging to or inherent 
in." — Webster. 

The attributes of a thing distinguish it from another. The attri- 
butes of God, being underived and eternal, distinguish themselves 
from those of all other beings — the derived. Keep in view this 
marked, eternal distinction, which forever settles the question of 
commingling — so as to lose the distinction between the Infinite and 
the finite — the eternal, self-existent, and the one who had a begin- 
ning. That attribute, appropriate for one of these two classes, is and 
can in no sense be in the other. 

Keep in mind, we say, this distinction, and it will be easy to fix 
the attributes of God where they belong, and only there. 

" Beware of Pantheism /" said a friend. 

Deity was never, in any sense, a child — imperfect — unseemly, un- 
symmetrical. With him is no improvement jn wisdom, beauty, har- 
mony, essence, character, or in composition: but through eternal 



2 



26 



THE GREAT LAW BOOK. 



duration, was, and ever will be, the same independent, self-existent, 
perfect and eternal one, in and over all. There is no Pantheism in 
all this, unless it be said that Deity, being in himself, and as a whole, 
and in all his parts, is Pantheism ; for after we allow to him his 
twenty, thirty, fifty attributes, whatever the number may be, and 
allow each of them to assert their divinityship, because no one of the 
group has any priority, in any sense or degree — no superiority — each 
one of them may be said to be in a sense self-existent and eternal ; 
while no one of them, singly or apart, could have been, as their mu- 
tual relation and dependence show. And when we assert that He 
is in each and all of them, there is no shade of Pantheism in this, for 
it may truly be said He is in them all, and they are all in him ; and 
were a single one of the underived, infinite, and eternal properties of 
Intelligence wanting in his composition, He would cease to be Deity 
in perfection — such as the Bible everywhere claims for its Author. 

Well then, what have we now before the work of creation was 
commenced ? — only Deity in perfection. There is literally and 
truly nothing but him; and in his Nature, surely, there is and can 
be no Pantheism. Nothing can be added to, or taken from him. 
He is neither a child, nor in years an old man ; and, being a spirit, 
everywhere present, filling immensity. He is now, while alone, in 
every thing, and must continue so to be. Now He begins to create, 
and is still in every thing, but not in his parts. He is there, for He 
is inseparable, as a whole, perfect in himself. It is not that any 
of his creatures are a part of Deity, for He is this Creator, the unde- 
rived, they the creature, the derived. If every one of them should 
cease to exist, it would not affect the person of Deity. As He existed 
in perfection before them, so He would after them. Consequently, 
any one, or all of them, can in no sense be Deity. It is absurd to 
say the Universe is Deity ; or the thing formed is the thing that 
formed it. That God the spiritual is God the material ; that God 
the self-existent is God the created ; that God the eternal had a be- 
ginning. Verily, if Pantheism is true, the Bible is a fable ; Truth a 
lie; "Error a nickname; Reason a shadow; "Wisdom a burlesque; 
Goodness an idle dream. 

To repeat — the Supreme Law is the constitutional, fundamental, 
immutable, eternal, self-existent order of existences; an indis- 
pensable element of Deity in perfection. In accordance with this 
law, or order of being, intelligent as well as irrational beings were 
created, each in his and its proper sphere and element, and in the 
most perfect adaptation to this law, by which they are to be con- 
trolled and governed ; so that each and all the thousand demands of 
their diversified natures find in it a speedy, answering echo. Each, 
in his and its appropriate place, living and acting fully up to the law 
of his and its being, must, of necessity, as God is perfect, be per- 
fectly healthful, useful, and happy ; while turning aside in a single or 
the smallest iota would introduce disorder, to be followed by disaster, 
if not utter destruction; and, according to this, God's constitution of 
things, or order of being, there is no other order, law, or command- 
ment than what we have in this natural, providential law, accom- 



ITS AUTHOR. 



2? 



panied with his revealed will in the Bible, that will answer as well. 
There is and can be no other law or order binding on angel or man, 
and the lower order of creation. There is no being in the Universe 
bnt the Jehovah, the I AM, who is competent to give laws for the 
government of man, as all readily admit his right and ability only, in 
the control of other objects of being in this world ; and God has 
never given to man or angel the right, any more than he has the 
capacity, from want of power, wisdom, integrity, benevolence, just- 
ice, etc., etc., to enact rules for the government of an individual man, 
or angel, or a company of either. God himself has done all this, 
and man is only to enforce obedience; first, by moral, second, by 
physical means, to the natural, which is the Moral Law. Acting 
in accordance with his law, or order, constitutes holiness; acting 
contrary to it, constitutes sin ; for one is a falling in with the order 
of Nature, and moving on harmoniously with it, while the other is 
rebellion and opposition. Consequently man's duty is to know the 
laws of his being, mental, moral, and physical, and to live in exact 
conformity therewith ; and, in the search after this knowledge, the 
demands of his nature, the Book of Nature, the Providences of God, 
and the Volume of Inspired Truth, the Bible, God's Commentary 
op Natural Law, alone, are to be consulted. Man has neither the 
right nor the ability to interfere in the matter. Each, as he is to act 
for himself, for this life and the life to come ; and as he is to be 
judged, here and hereafter, by the rule of obedience or disobedience 
to this Natural Law, this order or constitution of existence, is to 
decide for himself whether he will or not obey this law of his being. 
Not whether he will or will not obey what a mightier man, or body 
of men, shall say he must obey. 

God's commentary, in the Bible, of this law, teaches man how man 
is to be governed ; namely, by motives and by such a magistracy as 
He has commanded them to choose, and in accordance with the de- 
mands of this Natural Law— this Law of his being, as shadowed forth 
in the Decalogue and in man's nature. 

The Author of the Bible, as has been more than intimated, is the 
Author of all things. He is that combination of attributes attri- 
butable only to one who has Individuality, Personality, Self-exist- 
ence, Spirituality, Eternity, Infinity, Invisibility, Indivisibility, Im- 
materiality, Immensity, Independence — who is Uncreated, Unde- 
rived, Incomprehensible, Unsearchable, Immutable, Omnipresent, 
Omniscient, Omnipotent, Irresistible, Great and Majestic; full of 
Law, or Order, Plan, Purpose, Authority, Providence, Reason, Wis- 
dom, Prescience, Perception Discrimination, Conscience, Judgment, 
Will, Goodness, Benevolence, Mercy, Truth, Veracity, Equity, Just- 
ice, Sovereignty, Fidelity, Integrity, Holiness, Peace, Purity, Feli- 
city, Blessedness, Glory, Impartiality, Condescension, Long-suffering, 
Love, Recompense, etc., etc. The Creator, Preserver, Upholder, Pro- 
tector, Provider, Controller, Director, Proprietor, Redeemer, Sancti- 
fier, Purifier, Judge, Executive, and Legislator pertaining to things 
positive, or such as are not of the Natural, Moral, or General 
Law. Take, for instance, one of these attributes, namely : 



28 



THE GREAT LAW BOOK. 



Law, or Order. — A component part of Deity, in perfection, as is 
evident from a moment's reflection upon things pertaining to it, seen 
in the following words : Consistence, adaptation, conformity, arrange- 
ment, determination, accordance, suitableness, convenance, corre- 
spondence, coincidence, congraity, method, tallying, consonance, fit- 
ness, agreement, propriety, accommodation, relation, concurrence, 
pertinence, procedure, expedience, meetness, reasonableness, prepa- 
ration, qualification, concord, accuracy, justness, connection, conjunc- 
tion, appositeness, etc. Now we see in these enough to necessitate 
in Deity, in perfection, the attribute of Law or Order, plan, purpose ; 
for without it He could never have been adequate to the work of 
Creation. For to begin to create without this ingredient, in his very 
nature, would be folly and madness. All must agree: 

1. That there is one G-od. 

2. That He has sundry attributes. 

3. That He was uncreated. 

4. That He was once alone. 

5. That whatever existed before He began to create, was Deity. 

6. That, consequently, Law, Order, rule or plan, are but part or 
parcel of himself: an element of his being, as much as are truth, 
equity, justice, mercy, wisdom, knowledge, reason, will, power, eter- 
nity, immutability, etc., etc., for no one will pretend that there could 
be Deity, in perfection, without Order, Law, plan, purpose ; for how 
would He look, beginning to create a Universe without the ingre- 
dient of Law, Order, plan? As well be without reason, power, 
knowledge, and omniscience, as without a rule, Law, Order, plan, 
and purpose of operation. 

*7. These things agreed upon, it follows, of course, that Law, the 
Natural, General Law, for the regulation and government of moral 
beings, was never created, made, enacted, but is Eternal ; and 

8. That man, of course, can not enact any rules for the regulation 
of human conduct, but that there are in our very nature elements 
whose demands are always for the right and never for the wrong. 

9. That the Decalogue, or moral precepts of God, in the Bible, are 
the tongue of that Law. 

10. That there is a special — ceremonial Law or Ritual, in differ- 
ent aspects, which were also binding on each and all the individuals 
to whom they were spoken, and to them for a specified time only. 

11. These also are from G-od alone. 

12. Nothing is left in these respects to man. 

13. Each and every man is amenable to God's Law, and just as it 
is, without addition, abridgment, or amendment. 

Law, then, was never made, any more than Truth, Mercy, etc., for 
all before Creation's work began, was Deity. Here, then, we find 
the origin of the Natural, G-eneral, or Moral Law, mirrored forth and 
comprehended in the Ten Commandments, God's Commentary of it, 
for the Law is one. Aside from this, are special, positive enact- 
ments, rituals, ceremonial precepts. But these are temporal and mu- 
table ; the former eternal and unchangeable. This Natural or Gene- 
ral Law is for all time and all places, and under all circumstances. 



ITS AUTHOR. 



29 



It is the Law of God's being ; angels and men were enacted in accord- 
ance with it : that it becomes a rule of our being. Living agree- 
ably to it, is holiness ; opposition to it, is sinful. 

Could it have been possible for Deity to cease to exist, the moment 
he had created, without destroying the constitution of things, still the 
same as now would have been the law of being and binding on all 
intelligences, and the Universe of matter. For the necessity and 
essence of the Law are a part of universal being. For God, to 
express his will to us concerning this Natural Law, makes it neither 
right nor just, Law or no Law, binding or not binding, as an expres- 
sion relating to a special precept would make it ; for this Natural 
Law depended no more upon the will of Deity than did his other at- 
tributes depend upon his will ; but the obligation and authority of 
the Law is in the necessity of man's nature — of all being — the nature 
of things. 

Perhaps it will here be asked, And what of all this ? what does 
it amount to ; and what is the writer about ? We shall see : 
Man is under Law. 
His nature demands it. 

His happiness and eternal life depend upon his knowing and obey- 
ing it. What God has done, said, and is doing — his three great 
books — the book of Nature, Providence, and his written Word — are 
the daguerreotype, the mirror, the representative, the transcript, the 
manifestation, the exponent, the embodiment of Deity in perfection. 
In them we can see much of him, as He is in each and every one 
of his attributes. For they treat of, or shadow forth, something rela- 
tive to them all, enough to inspire confidence, respect, admiration, 
obedience, and love. And in them are to be found the sum and sub- 
stance of man's duty to God, himself, and his fellow-man. 

Since Wisdom is the principal thing, God has not left his children 
without the greatest facilities for obtaining it. Hence He calls upon 
all to take their first lessons from these inimitable Books. This is 
the shortest — the unerring way to a knowledge of ourselves, as well 
as our responsibilities and duties. Law, then, is one — an element, 
attribute of Deity. Nothing else is entitled to the general name, not 
even the will of God expressed in spoken or written precepts, which 
we denominate special, of particular application, and for a limited 
period, also called positive precepts, meaning a thing dependent only 
on his will, which can not be said of the natural or moral precepts, 
necessarily resulting from his own attributes. 

Man has no legislative duties or discretionary powers touching the 
precepts of God, unless it be to fix appropriate penalties to them 
where none are specified, which should always be adequate to secure 
obedience, or prevent disobedience. 

All that is required of him, is to know and do what God has said 
about it. 

The Magistracy is to enforce obedience to the Law of being; to 
take God's Law, and by it to rule. 
There are two classes of people, the good and the bad. 
None but good men are to be appointed to the Magistracy. 



30 



THE GREAT LAW BOOK. 



There is this Natural Law, and the Special statutes of Jehovah. 

They have different object in view, as they are distinct and differ- 
ent in their origin. 

Man is too impotent, selfish, and dishonest to be intrusted with the 
prerogatives of legislation ; consequently G-od has never, in any in- 
stance, recorded in the Bible, done it, and never can with safety to 
his government or profit to the governed. 

Hence we find, in the Old and New Testaments, perfect models of 
civil, judicial, and ecclesiastical Polity. 

These, and these only, are we to know and pattern after. 

The Natural, Universal, Moral, General, Eternal Law, embodied 
in this Decalogue, and Christ's Sermon on the Mount, it will be re- 
collected, are full and complete for each and every emergency of hu- 
man experience. 

These precepts, in the hands of an Arbitrating Court, such as 
recommended by Jethro to Moses, Christ's rule as in Matt. 18 and 
Paul's, 1 Cor. 6, for the government of peoples, will be found most 
economical, efficient, and satisfactory for the adjustment of all diffi- 
culties, which may arise between man and his fellow. 

As men are to be judged by these rules — the Law of being, the 
Law of G-od — so He requires each and all to five by them, and not by 
human enactments. 

Remember, this Natural Law, because of its comprehensiveness, 
its universality, its eternity and immutability, underlies and controls 
all Ritual or Special precepts. 

These special, ritual, or ceremonial precepts of God, as recorded in 
the Bible, are given, fulfill their mission, and then give place to others 
for other persons, places, conditions, or dispensations, because they in 
no way operate against, but always for the Supreme, Natural, Gene- 
ral Moral, and Eternal Jism of being. 

GOD IS ETERNALLY THE INFINITE, AND THE INFINITE 
ETERNAL. 

There is only one God. He existed from eternity. He existed 
alone, and beside him there was nothing. He existed before all 
things. He is the beginning and the ending. When He existed 
at all, it was in the perfection of all his attributes ; those of seeing, 
knowing, feeling, designing, purposing, willing, ordering, establishing, 
etc., each and all these in infinite perfection, before his hand had 
been put forth to a single work. Nothing but this God is eternal. 
Every thing but this God had a beginning. Nothing but 'this God is 
purely spiritual. This God has no locality, but is everywhere, filling 
immensity with his presence. Every other being has locality. Then 
all before this beginning, this creative energy, is and was Deity — the 
I AM — the First and the Last. (" For of him, and through him, and 
to him are all things.") Then law, order, purpose, the mode and 
operation of existences was also from everlasting. It is also immuta- 



ITS AUTHOR. 



81 



ble, the same yesterday, to-day, and forever. There never was a 
time, when He was not Deity in perfection. Nor was there ever a 
time when He did not see the end from the beginning ; nor when 
the element or ingredient of law or order was not as perfect and 
complete in him as those of affection, power, wisdom, etc. He is a 
God of order, and not of confusion. His counsels were of old, and 
stand forever. "What He purposed He did. First, purposed or willed 
then acted; but devising, purposing, willing, reasoning, ordering, 
fixing, establishing, are coexisting and coordinate elements of Deity 
in perfection ; none of them the creatures of his power, substances, 
or things that were made. None by searching can find him out to 
perfection ; still it is true, those who seek and search for him with 
all their heart find him, although no man hath seen him except in 
his works, ways, and words. The invisible things of him, his at- 
tributes, may be seen from the creation of the world, being under- 
stood by the things He has made. Yes, the heavens declare his 
glory, and the firmament shows his handiwork. 

From his works, ways, and words, we can know much of each of 
his varied and glorious attributes. One object of creation was to have 
something beside himself. One object of making intelligences was 
to manifest himself unto them. This he could do only by his works 
of creation and by the revelation of his will. By these we see him as 
He is, glorious in holiness, fearful in praises, doing wonders. 

First, then, was Deity, the uncreated, the eternal, the invisible, the 
incomprehensible, the unsearchable, the independent Being. The 
All-wise, unerring, omnipotent, omniscient God, holy, just, merciful, 
benevolent, faithful, and true. 

Second, there was the created, the mutable, the dependent. These 
were brought into being, that the former, the Creator, might be seen 
and known ; that He might be revered, adored, and served by them, 
by their rendering to all their due, and by their ; living according to 
the eternal law of their being. Hence proceed holiness and happi- 
ness. The transgression of these laws is antagonism to Deity, and 
rebellion against him, as revealed by his works and word. Hence 
sin with all its bitter fruits, here and hereafter. 

There must then have been a fixed, established rule, law, or order 
of things from eternity. That law or order we denominate the con- 
stitution of things, written on all being, Deity himself included. It 
is one of the elements of God's nature, and is written in and on the 
physical, mental, and moral constitution of man's being. Man is a 
law unto himself, and has a conscience in him, either accusing or ex- 
cusing, joining its voice with that of God's, in the various manifesta- 
tions of his wisdom, power, and glory. 

God is also, from the natural operation of this universal natural 
law or order, a law unto himself, so that He can not do any thing 
contrary to his nature. He can not he, for truth is an element 
of his nature. He is fidelity itself, while man has fallen, and 
daily transgresses this natural law or order. God's ways are not 
as man's ways, nor his thoughts as man's thoughts. The natural law 
is written in sunbeams on the constitution of each and all of his 



32 



THE GREAT LAW BOOK. 



works. We see the reasonableness of all He has done, is doing, and 
of all He has said. His operations, his goings forth, and his word, 
are but the language of this law, and the mirror of himself: but 
ypne of them are the law any more than they are G-od, or than the 
workmanship is the workman. 

" NO GOD." 

But " the fool hath said in his heart, there is no G-od." (Ps. 14 : 1.) 
And eometimes he speaks it with his lips. But what says the wise 
man about it ? Whatever he does say is the reverse from what the 
fool says, or he also must be a fool. This every body can see. 

WelL if there is then a G-od — one supreme Intelligence, what has 
He done ? Had He any plan or definite object in view before He 
acted as Creator ? Certainly, or He could be neither wise nor good. 

What then did He do ? He made angels. And did He make 
them before the rule existed by which they were to be governed ? 
or did He leave them to make their own rules of government ? Or, 
again, did He not make them to correspond with the plan or original 
rale which He first established as the government of angels, so that 
when they violated one of these rules they sinned against their own 
natures as well as against this Great Supreme, and the constitution 
of things first ordained, or the rule by which all his ac^s and those of 
angels were to be regulated ? 

What did He do next ? He created th® worlds. 

Now we see him creating inanimate, as well as animate — irrational, 
as well as rational creatures. And is He not still working according 
to a fixed, afore-determined rale ? This question needs no answer 
but the language of the works themselves. All proclaim him the God 
of order and of purpose, eternal, immutable. As He is without begin- 
ning of days, so He is the same yesterday and forever. All is with 
him eternal now. Consequently, if He works after a fixed plan, that 
plan must have been coexistent with himself, and as unalterable as 
himself. But does He control the material world ? or has He left it to 
control itself? 

Suppose Re does not govern physical and irrational matter by any 
general, fixed rule, nor any other rale, what then ? Who can do it ? 
Can angel ? Can man ? Can it govern itself? Surely not. Angels 
and men have neither wisdom nor strength to do it, and none but a 
fool or madman would pretend that the physical and brute world 
could first have fixed the rules by which they were to be controlled 
through time, and then adapt, or cause God, the Creator, to adapt 
themselves to that rale ; or that a rule could have been made and 
adapted to their natures after their creation. This would be acting 
without a plan ; or like making a machine, and then make the law of 
mechanics to be adapted to it. How is this ? and who, according to 
such procedure, would ever be the wiser for what is past, or all the 
plans before the present ? And where would be the end of creation 
if this were true ? or the certainty that other worlds far better than 



ITS AUTHOR. 



33 



this will not be created to take the place of this, when both this and 
the rule by which it is governed perish together ? And if man was 
not made with reference to a fixed rule, and then adapted to that rule 
to work in, harmoniously with it, he lives without a rule or a law to 
govern him. He certainly knows not what laws his constitution re- 
quires, and if he did, he is neither powerful nor honest enough to 
make them. The fact is, angel, man, were not created till the Rule, 
the Law, by which they were to be governed, existed. These were 
all settled from eternity. The universe was made to correspond 
thereto, to harmonize with, and exist and work in and with each 
other, being indissoluble. 

Then what do we learn from all this ? 

That G-od is all and in all, so far as law, mental, moral, political, 
yes, ceremonial, and all mere physical rule or order — law, if you please, 
being the common term used to express that control which G-od exerts 
over the unintelligent creation. And God did no more fix the rule by 
which the natural, inanimate and brute creation were to be controlled 
through all time, than He did the law or rule of life, by which man 
was to live and act, and finally to be judged. As He made all for the 
former, so also He made all for the latter ; and so constructed our 
bodies, minds, and hearts, that a violation of one of these laws, or 
rules, would meet a recompense for the transgression, even in this 
life ; while in the life to come, the full measure of punishment, un- 
less repentance prevent. God has not left to man the right to say 
what I shall think, or say, or do, but kept within himself all the right 
He ever had, and all that any body ever had. He is G-od and Gov- 
ernor alone, though all else perish together. 

Then most surely it becomes us to seek, with the utmost diligence, 
to know what this law or rule of conduct is ; yea, infinitely more so 
than it is to understand the laws of chemical, mechanical, vegetable, 
or mineral nature — the laws of astronomy, anatomy ; of the tides and 
the seasons, the elements, etc., etc. Indeed, were we to become mas- 
ters of all these, and yet not know the laws of our own being, (and 
what can they be but that law by which we are constructed to 
chime in with ?) it might well be said of us, they five, but to no good 
purpose. 

Happy they who can read this law, this rule — happy, thrice, they 
who read and obey 1 Not who read to scorn. They who arrogate 
to themselves the right to enact laws, to assume what G-od has never 
granted to them, must perish utterly. 

Has the Spirit spoken, or caused this Law to be written ? Then 
it is intelligibly and fully done, so that all who duly search for in- 
struction, on any -point of duty, can obtain it, and need be in no 
doubt ; that is, when we arrive at what He has said, and understand the 
language and meaning of the words as they did to whom it was first 
spoken, to be written. Else He has not guided " into all truth." 

Is it said that this was intended only for the apostles ? Well, what 
if it was ? The apostles and disciples, who were inspired by this 
Spirit to hear, and preach, and write the truths, the " many things" 
which Christ had to say, as well as had said — were first to hear and 



2* 



34 



THE GREAT LAW BOOK. 



profit for themselves ; secondly, they were the medium through which 
the Spirit spoke to all then living on the earth, or should hereafter 
live on the earth. And if these inspired men did thus hear and hon- 
estly and faithfully commit to writing, then we virtually, while read- 
ing or hearing the words and directions written, are hearing these 
blessed truths as they fell from the Hps of the Holy Spirit. Wherein 
we do not all hear and believe alike in regard to them, there is a lack 
of the translators to give us the exact shade of thought ; or words 
may have become obsolete or changed in their meaning, so as to 
leave us in doubt ; or education and want of proper uniformity in 
training, or capacity, or change of circumstance, inattention, etc., 
etc. The Spirit has done his duty ; and it is to be presumed the 
apostles and others who wrote did their duty. To question this, 
would be to charge the Spirit with dereliction of duty on his part, 
either in not showing "the things of Christ," or in not selecting the 
proper agents through which to make the communication. Then this 
is the conclusion of the whole matter. There is a God — one God. 
There is a Christ — one Christ. There is a Holy Ghost, and only one. 
There is a plan or law, existing from the beginning, proceeding from 
the blessed Trinity, by which intelligences and all matter are to be 
governed and controlled. This thing was never left for angels or 
men to do ; for it is infinitely above and beyond their reach or ca- 
pacity. Even if they had never sinned, and were ever so honest, and 
faithful, and true, the matter could not have been left with them ; 
much less now ; and God has not left it with nor for them, but has 
given them his law, and commanded obedience to it, acceptance of 
it, as our rule of conduct here, and of the judgment hereafter, on 
pain of his eternal displeasure. And the Spirit is given to bring all 
things to the remembrance of, and to teach those inspired men what- 
soever Christ had said unto them. And if He has done it, then sure- 
ly we have all things pertaining to man's duty which Christ thought 
important to " teach.' 11 — Teach implies instruction communicated, and 
information received. If then Christ spoke of governments (all 
kinds) then we have the truth ; and the truth, if we will seek and 
find it, will enlighten us, and we shall see. And finally, it is usurpa- 
tion, treason, for man to attempt to make laws, or approve of them 
if made. It is man's, all men's duty to take God's Law as it is ; for 
" it ia holy, just, and good." 



GOD'S CHARACTER AND WORKS. 

But we will now return from the digression. 

God has manifested himself as a Being possessing, in his own eter- 
nal essence and character, many properties and perfections, both 
natural and moral, relative and absolute, that alike claim the admira- 
tion and devout study of all intelligent creatures. He sees, feels, 
desires, loves, hates, approves, disapproves, wills, purposes, before He 
creates. He did them while yet alone. And we may also observe, 
that God, in his unsearchable benevolence, has appeared, so to speak, 



ITS AUTHOR. 



35 



to have taken great pains thus to reveal himself, both to angels and 
to men, and that, so far as we, men, are concerned, we are bound 
gratefully to acknowledge the -exceeding wisdom and fitness of all 
that He has done in the works of Creation, alone, for this object. 
See Rom. 1 : 20. And so, also, in the operations of his providence, 
in which He has made, and is ever making, further displays of him- 
self, not only as the infinitely perfect First Cause, but also as " the 
high and mighty Ruler of the universe." Faithfully has the human 
soul been ministered to by these two great witnessing forms of the 
Divine activity, the creative and providential, as seen in Nature and 
History. And not an attribute or perfection is there, belonging to 
the invisible God, which has not a visible and perceptible expression 
in his works of creation and providence. But human stupidity, indo- 
lence, sloth, and other ruinous effects of the fall, seemed to require 
the existence of a more convincing and energetic method of reveal- 
ing the truth unto man. Man must now be approached through 
another organ of communication, if he is to be the subject of spiritual 
illumination, the object of the paternal love of God. 

And, eternal thanks to the Father of spirits, there was one effort 
more to be made. God willed to speak and write out to man a his- 
tory of himself. All He had hitherto said and done, with a view to 
instruct his human creatures, could neither induce to obedience, nor 
deter from disobedience. And hence, that "fairest gift of God 
to man," a written Revelation. In this blest volume, God him- 
self condescends to be the special schoolmaster of, the world, and of 
the Church, in all that it behooves man to know of God the Creator, 
God the Redeemer, and God the Sanctifier; of man's own origin, 
relations, duties, destiny, etc. And indeed, we may say, that in the 
Bible He has seemed, as it were, to exhaust the infinity of his wis- 
dom, goodness, and power, in the most luminous displays of each and 
all the attributes of his nature. And nothing is now wanting to put 
us in complete possession of all the means of knowing heavenly 
things, of which we are capable in this life, but a disposition with 
us to put them in use. But with this disposition in our hearts, we 
may now, with the Bible for our guide and text-book, find " the foot- 
prints of the Creator everywhere," and recognize something "worthy 
of a God in all the labors of his hands." 

"Thou hast magnified thy word above all thy name;" that is, above 
all other ways by which " God maketh himself known." Therefore, 
with the " Book divine" in our hands, and near our hearts, let us 
draw near, and humbly study what the Author of nature has here 
been pleased to reveal with respect to his attributes, one and all, 
both individually and collectively. 

Several pious writers, such as Talbot, Gaston, etc., have collected 
under various heads, and in a manner very convenient for reference, 
what is said in the Scriptures, attributively of the Divine nature ; and 
to them and other similar works, we must refer our readers, for a full 
presentation of the subject. But since all the perfections of the Deity 
are parts of a common whole, and reciprocally shed light on each 
other, it will be requisite, to the right performance of the specific 



36 



THE GREAT LAW BOOK. 



task of this chapter, to present in the outset, at least a brief abstract 
of the biblical representations of what God is, both in himself, and 
manifestatively, in and to his creatures. 

And first, then, we learn from the Bible, that G-od is a Spirit ; 
that he is Light, Love, invisible, unsearchable, incorruptible, eternal, 
immortal, omnipotent, omniscient, omnipresent, immutable, oniy- 
wise, glorious, most High, perfect, holy, just, true, upright, righteous, 
good, great, gracious, faithful, merciful, long-suffering, jealous, com- 
passionate, a consuming fire ; none beside him, none before him, 
none like to him, none good but He ; fills heaven and earth ; should 
be worshipped in spirit and in truth. He is also there represented as 
the Creator, Preserver, Shepherd, Defender, Proprietor, Governor, 
Lord, King, Father, and Judge of all. Indeed, the nomenclature of 
Scripture, describing or revealing to us God, in his relations to the 
works he has made, and the people He hath chosen, would suffice to 
fill a small volume. 

But to know names is not necessarily — and, of course, to know 
that for which they stand — the things they represent. The sacred 
penmen addressed themselves to the human intelligence. Mind only 
is competent to receive such an emanation from Mind, as the Bible is. 
We can not receive it mechanically, and as mere automata, and pas- 
sively, without thinking, or without thinking for ourselves. No. The 
noble design of written revelation, is to teach men to think, to think 
of the great Object of all thought and worship, and to think aright. 
Nature is here at fault, entirely so. When the ancient Syracusan 
king asked the pagan philosopher — " What is God?" he craved a 
day to prepare his reply, and then another, and still another, until, at 
last he had the wisdom and the honesty to confess, that he never 
could answer this question. His real answer was in fact that famous 
interrogatory of the still more ancient time of Job : " Who by search- 
ing, can find out God ?" It was an anticipation, as it were, of what 
Paul has said : " The world by wisdom knew not God." And when 
we come to this question, faithless and prayerless, depending on the 
mere powers of our reason, we shall find ourselves equally in the 
dark, and at sea. Ay, with all the immense helps of inspiration, we 
still need to cry out, (with the saint of old :) " What I know not, 
teach Thou me 1" and with a learned and sublime genius of modern 
times : " What is in me dark, illumine ! what is low, raise and sup- 
port !" It becomes man to be reverent, to be self-distrustful, when he 
would apply his feeble powers to this august theme. Truly says the 
poet: 11 Fools rush in where angels fear to tread." Let us, then, 
clothed with humility, and with a deeper sense of the awfulness of 
the subject, resume the great theme. 

Now, when we come to speak of the Deity, the Infinite, the Eter- 
nal, the Self-existent, the Holy, and the naturally Incomprehensible 
One, what can we, mortals, say more of Him ? how describe the un- 
seen ? how set forth the immaterial, when we are in the flesh ? how 
order our minds, so as to run back to eternity, and forward to eter- 
nity ? how set about the work of endeavoring to conceive of that which 
the wisest creature, and the most spiritual, can never perfectly under- 



ITS AUTHOR. 



37 



stand, and which is destined to be an eternal theme of delightful 
meditation and study to all the redeemed ? 

Would we know any thing about the subject, or even begin to 
think upon it, it is necessary and agreeable to the order, both of 
nature and of the Bible exposition, to view that Being over all, whom 
we properly call God, first, both as the Uncreated and the Uncreat- 
ing. As such, was he the I AM — the Self-existent, Uncaused — 
Existence itself. Out of him there was nothing, as nothing had yet 
been made that is now in being. All was to come. 

Secondly. We must look on him as the Creator. Then we may 
repeat : 1. All, before creation began, was Deity — the uncaused, the 
unmade, the unchangeable, etc. 2. All, after creation's work was 
done, the same, and his products, in themselves mutable, dependent, 
etc. 3. If at all, God must be seen through his works, ways, and 
words. 4. We are to know ourselves, and his works, by experience 
and observation, and through the medium of revealed truth. 

To proceed in the same line of thought. There was a period 
before time, when Deity stood alone, in his original, absolute, uncre- 
ative " eternal power and godhead." And He then existed as per- 
fect, from the first, in each and all of the glorious properties of his 
nature, as He does at the present moment. If it be said of any one 
of them, this was first, that second, and so on, then He gradually 
became what Re is, and was once imperfect ; from which thought who 
does not shrink back with horror ? If, for example, it should be said 
that Order or Law, or the constitutional plan of the universe, 
resulted from eternal reason; then it may be said, too, that other 
attributes resulted from others : thus, for instance, wisdom from om- 
niscience, that from omnipresence, this again from Almightiness, etc., 
until we ascend to the will of God. Well, then, if this could be true, 
we should have the will of Deity, and nothing else, so far as his nat- 
ural attributes are concerned, none of them being, on this supposi- 
tion, original and eternal elements, existing in the very essence of 
Jehovah. But, against an absurdity so palpable as this, it is not 
necessary to argue. For it is self-evident, that a will can not be, 
except objects or motives coexist, to impel its action. And, in God, 
goodness must also coexist with it, else it is not divine. In fact, all 
the attributes of a perfect being imply each other, from its beginning. 
We have, therefore, in the original, and unoriginated, underived 
nature of Him who is "the same, yesterday, to-day, and forever," all 
that now belongs to that nature, or ever can, or ever will. All that 
He was, He is, and is to be, without the shadow of change. No 
after-thoughts in God. Before creation begun, He was its God, and 
infinitely perfect. And, before it was formed in space, it was fash- 
ioned in his perfect knowledge, in whom are, from eternity, the archi- 
types of things. The plan of creation must be coeternal with the 
Planner or Builder of all things. And this plan, or order of the Su- 
preme Architect, must also have been a fixed purpose and determina- 
tion with Him, who seeth the end from the beginning, and essentially 
one with his Divine and everlasting perfection, both of essence and 
character. So that we may say with propriety, the universe has the 



38 



THE GREAT LAW BOOK. 



law of its being in G-od's own being. Creation, indeed, is not from 
eternity, but its idea, its plan, is. Nature is not God, but its laws 
are from everlasting, not being created, and essentially inherent in 
nature's God — " great Cause of all things." In God, therefore, ever 
is, and was, the Order — and Law, according to which we, and all 
created being, were made, and by which we are to be judged here 
and hereafter. 

Therefore, we are shut up to the conclusion, that all the glorious 
components and elements of Deity have existed together in perfec- 
tion, through his own eternal Now. For nothing in God could have 
had a beginning. When we think of him at all, we must think of 
him as the ever-existing, and as existing in the perfection and plen- 
itude of each and all his attributes, namely, of seeing, knowing, feeling, 
purposing, willing, ordering, etc., before his hand had been put forth 
to a single work. Thus hath He existed in perfection from eternity. 
All the divine attributes are necessary to his perfection ; and without 
perfection, He can not be God. And the true God must also possess 
them all in an infinite degree. We must conceive of him as su- 
premely worthy of all worship and love from everlasting. The act 
of creating has not made, and could not make, him more so. That 
which He has made has no power to react on the Maker, so as to 
produce any change in his everlasting essence, and mode of being and 
acting. And, if any one property in him is chronologically antece- 
dent to any other, is there not an interior change necessitated ? In 
Him — in his being — there can be no creature. Creation, the only 
creature possible, is out of him ; and that is a result, and a result of 
all his attributes combined, acting in the unity cf One eternal Mind, 
and according to that sacred and incomprehensible "Order," which, 
as the poet well says, " is Heaven's first Law." And this unerring 
rule of his own perfect being, must be that by which He reveals him- 
self as Creator, and can not but be an all-controlling element of his 
nature, and shine forth in all his ways and works. In him, as the 
Fountain of all that is orderly, is Order in perfection, and perfection 
in Order. In him is Order, in authority and enthroned in power — 
an authoritative and all-powerful principle— acting with and upon all 
its other coeternal adjuncts ; as they also act with and upon it, each 
as inhering in all the rest, as essential to the Divine nature, and truly 
representing Him, being adorable and so far forth, God himself to us, and 
with us, and in us ; yet no one of them alone, and separately viewed, 
can be such. 

We must draw in our thoughts a dividing line between the epoch 
of the uncreated, (the period of non-existence out of God,) and the 
epoch of the created, (the birth of Nature,) which is not God, but 
which is, in one sense, the expressed thought or image of God, and 
in every sense his own product, and the effect of his causal activity. 
This separating line between the pure infinite and the finite — that 
which was all God, and that which He formed, namely, the creature, 
was crossed at the act of creation. But still there is a connecting link, 
and that is the breath of God, infusing into man a spark of his own 
immortality. Then, all back of this dividing line is Deity. He alone 



ITS AUTHOR. 



39 



filled immensity with his presence, for He was before all things, u and 
by him" who preceded them all, and brought them out of nothing, 
" all things" now " consist." Back of that line, time was not — for 
time is predicable only of the creature. Prior to the epoch of crea- 
tion, there was but One, the Invisible, and the Indivisible, and the 
Immutable, the great First and Last, the Alpha and Omega, the Be- 
ginning and Ending, from whom nothing could be taken away, and 
to whom nothing could be added. And if so, then all that He is, or 
is to be in his works, taking this word in its widest sense, lay back of 
all created things, and in his infinite being. 

I look upon God as the great Mechanist, necessarily possessed of 
intuitive knowledge, and from all eternity intending, predetermining 
to create beings according to his self-existent, mechanical skill, and 
consonant with the laws of his own eternal nature, so that the 
things created might correspond with the uncreated pattern in the 
mind of G-od, and answer closely to their creative end. This end, we 
are taught, was in view from the beginning. And therefore the design 
to adapt all things to it, must have been equally so. Therefore the 
plan or order of creation must have been coetaneous with the fore- 
determination to create. And the divine Mechanist also, knowing 
what all things were to be, is endowed with both power and disposi- 
tion to call them into being agreeably to what was right, that is, 
suitable to the nature of being, all being, and all things. He con- 
structs the mighty machine unadvised, unaided, independently ; and 
in perfect harmony with the preexistent design, sets it in motion, all 
adapted to do the divine will, or to act agreeably to the physical or 
intellectual or moral laws of being. "When He began to create angel 
and man, He must of course do it in exact conformity with this 
foreknown and foreordained order; and his integrity would not 
suffer him to deviate an hair's breadth from it, or to leave undone 
any thing of all he had ever seen and resolved upon as best ; whether 
in the universe of mind or matter. " He must stand by the constitu- 
tion" of his own glorious devising. He must carry out, in every 
minute particular, " the purpose of his own will." He can not deny 
himself. In all by which He will make himself known, He will be true 
to himself, and never vary from the original, everlasting word and 
draught of creation. And does not God predicate all this of himself 
in the Bible ? "Where else is such a God brought to view ? He is 
there never described as knowing, determining, or doing any thing 
to-morrow which was not to-day and ever, perfect and present to his 
mind. As the Bible reveals him, we see him standing forth from 
eternity to eternity just as perfect, and the universe and its gov- 
ernment as fixed and as perfect as now at this moment of time. Nor 
can we conceive any less of a Being, perfect in all his nature, works, 
and ways. Such a Being must have had, in his very nature, that 
plan or order or law — call it which you please, the thing is what we 
are after — of all existences, by which all created things must be con- 
stituted when brought into being, as well as controlled both for the 
present and for the future life, and as well for the body as the soul. 
And this doctrine is not Platonism, but the plain Bible account of the 



40 



THE GREAT LAW BOOK. 



matter. And the cosmology of the Bible is what we here intend to 
stand by ourselves, and to hold all others to, whatever be their phi- 
losophical theories. And we are willing to pin our faith to a Book 
which announces God, not only as our only ancient or modern Creator, 
but also as our only Law-giver and Judge, in time and in eternity. 

Now the Bible, and the Bible alone, gives man a rational account 
of the origin and formation of the world. And while it draws a 
broad and sharp line of distinction between God and the world, the 
universe and its Maker, it also reveals God as taking the whole re- 
sponsibility of its existence upon himself, and places it in the nearest 
possible connection with his all-creating and all-governing hand. 
Throughout the Bible we are authorized by itself to argue and make 
inferences from what we see in his works, as to what He is in himself. 
So that from the visible order of nature, and its regular movements, 
and adherence to what are usually called natural laws, we are scrip- 
turally taught to reason up to nature's almighty and all-perfect Cause. 
And thus we both reasonably and religiously conclude that in God 
himself is the infinite, inexhaustible source and cause of all those in- 
scriptions of order, beauty, and symmetry, which we find so abund- 
antly written on the face of nature and in the heart of man. And 
hence we say, with Scripture and all reason, that all order and all 
law must originate in the nature and character of God. Indeed 
his nature and name are one. He is one with his attributes. And 
therefore all of them, that is, all that He is, may be said to have had 
a hand in his works, that is, in all that He has done. And thus, 
with respect to all of them, they may be said to be the result of an ex- 
ercise of all the Divine attributes, and to flow forth from the nature of 
the Creator. Nor is the written word itself any less a part and con- 
sequent of the eternal plan of him who "worketh all things accord- 
ing to the counsels of his own will." And that respect for Order, 
yea, that mighty order in all the ranks of being, and unyielding affec- 
tion for it, which is manifest in all the visible and sensible works of 
the great Maker of the world, were reasonably to have been ex- 
pected, as a component and fundamental feature of a supernatural 
revelation of truth from God. And finding, as we do, this supreme 
regard for law and order, constituting a leading, predominant feature 
of the Bible, which is to us not only a work of God, but also the most 
interpretative utterance of himself, we irresistibly infer, that this grand 
principle in it is one with creative energy, and inseparable from a pro- 
per conception of the Divine nature. All rules or laws in morals are 
as unalterably fixed in the essence or elements of Deity, as are the 
rules for the government of the physical universe. They both have 
their origin in the character and attributes of Deity. No power can 
add to, or abridge, nullify or change, the one or the other. For in 
all, this God is all and in all, as well as over all. None are able to 
give him counsel in these matters, none to lead on to conquest. "We 
have only to follow on, to know themselves and the Lord ; and they 
will be satisfied with the order emanating from his nature and per- 
fections. 

It is impossible that there should be any thing arbitrary in God, or 



ITS AUTHOR. 



41 



in his actions. He could, with his present attributes, neither will 
nor establish any other law or order than that written in and on his 
nature, and the nature of the things He has created. Being an ina- 
lienable and necessary property of his own eternal nature, to be con- 
sistent with himself, and to secure harmony between himself and his 
works, He must render it a principle and element of universal nature. 
It can not be a created thing, but must be the rule by which creation 
was spoken into existence, and by which it is governed. It can 
not be a mere creature of will, but a rule by which each and all the 
other attributes — that is, Deity in perfection — exists and operates. 
And may it not therefore be said that the attribute of holiness in 
God consists essentially in Ms fidelity to the demands of all the other 
attributes of his nature, and especially of this internal and eternal 
regard for order in all existence ? 

Now if God did not possess the attribute of order or law before He 
began to create, there must have been vast confusion ; and it would 
suppose a Deity without either prescience or system. No one seems 
to deny to Deity the attributes of will, purpose, etc., and why, then, 
that of law or order ? If He had a purpose, He had a plan, an order 
of procedure ; and this from the first. The one is as inseparable 
from his being as the other. But the fact is, all perfections are neces- 
sary to constitute Deity, and each one in him implies and necessi- 
tates all the rest. It is certain that order is an essential element of 
perfection. And also that God is the only perfect Being, even perfec- 
tion itself ; and that his perfection is both infinite and eternal. Con- 
sequently the Law or Order of Nature must have been complete in 
Deity before "creation's work began." And this law, of all created 
existences, dates back in a primeval eternity. Is there a God ? If 
there is, then is there one Supreme Intelligence. Then, before He 
acted as the " Former of all things," He must have had a plan or 
definite object in view, or He could be neither wise nor good. And 
that plan, as "He inhabiteth eternity," must have been coexistent 
with himself, and as immutable. 

God's creative act is not the law, but is the result of and posterior 
to it. God's providential and preserving care are not the law, but 
also a result of and posterior to it. Neither are God's words or com- 
mands the law, but a publication of it. Nor can God's will be 
the law, as has been already suggested. Even Deity himself, in his 
sphere, is a subject of law, the law of his own being, the constitution 
of his own nature. 

God, from eternity, knew that He should create a universe, and how 
He should, by what plan or rule. He knew angel and man would 
fall. Yea, he knew every thing, so that He could not, then or since, 
be taken by surprise. He also knew that this plan was the most 
perfect and unobjectionable of all that could be devised. This is 
plain. This plan, rule, or law related as well to man as to the sun, 
the seasons, the tides. The law or plan of their existence must also 
have been distinctly before him from eternity. It was the only right 
one. To move in conformity with it would be right, well-pleasing to 
him ; not to do so, were it possible in mere matter, or the brute crea- 



42 



THE GREAT LAW BOOK. 



tion, would be displeasing — would be sin. And the same may be 
said of man ; the plan, constitution, or rule of Ms being was all 
known and fixed from eternity. It could not be deviated from in 
one degree or particular, without disturbance to the whole order of 
being. 

So with this plan, order, rule, or law of being, all spread out before 
him, God designing to have something beside himself, and also to 
have intelligences in being to whom He might manifest himself, com- 
menced his work of creation ; and, like a skillful mechanist He worked 
closely to his plan — constructing each and every part for its appro- 
priate place, and for the performance of its precise functions. When 
inanimate and mere animal creation had been finished, and its per- 
formance tested, its Author pronounced the work "very good." 
Could any of these have risen up in rebellion against their Maker, 
and refused to move in their appropriate sphere, or perform the part 
assigned them, it would have been sin, because a violation of the 
law of their being — an attempt to obstruct or defeat the plan of Deity. 
But no such calamity transpired ; all moved on harmoniously ; and 
the object designed was fully realized. 



AS REGARDS THE CONSTRUCTION OF MAN. 

It was not at random, not by way of experiment, but according to 
the original plan, order, or constitution of his being. He was made 
to conform to this ; and, if he should act conformably to it, all would 
be well, very good, and holiness would ensue ; if not, all would be 
confusion, disorder, and rebellion, and sin and ruin would reign. 

And now the work is done. Man is a living soul ; and the work- 
manship is pronounced "very good" — exactly after the pattern — 
adapted to the discharge of every duty. But when this part of the 
machine was set in motion, it would not work well: having the 
ability or the choice devolved upon himself, man chose not to do what 
God designed he should do. He chose to act, not as he had been, 
constructed and commanded to act, but in opposition to the whole 
constitution of his nature. The moment he manifested his intention 
to transgress the law of his being, he did transgress ; and every 
thought and aspiration of his nature, in thunder-tones of entreaty, of 
remonstrance, of denunciation, and of forebodings, cried out : " Oh ! 
commit not this suicidal act. Make not exterminating war on the 
constitution of your being, exactly adapted to your highest usefulness, 
happiness, and perfection, here and hereafter." But, notwithstanding 
all this, notwithstanding the work of the law, written on the man, 
and proclaiming its existence in every hope and joy, in every fear 
and trembling — through the agitated soul, the bleeding vein, the 
aching head and tooth, the disordered stomach, the trembling 
nerve, the relaxed fibre — man falls. He wars against his nature, 
and consequently against God, and becomes an incarnate fiend. Un- 
heeding all these warnings, entreaties, expostulations, and commands, 
he fights on against God, himself and the universe — maddened to re- 



ITS AUTHOR, 



43 



venge, and contempt of law and order, right and truth. Is not this 
sin ? A voluntary agent thus presumptuously, ungratefully, perse- 
veringly attempting to thwart all the benevolent purposes of his 
Creator? Thus refusing to recognize the right, the proprietorship of 
Deity in him ; the right to require the employment of all man's func- 
tions in such a manner as to answer the ends for which they were 
created ? If this is not sin — the transgression of law — then there 
can be no sin. But as yet the commands were not proclaimed on 
Sinai ; not written on stone, but only on man's nature. 

1. The Natural Law, or Law of Nature, is applicable at all 
times, in all places and under all circumstances. It is an element of 
intellectual being. The word Law is also applied to the constitution 
and control of irrational creatures, and substances. 

2. The ceremonial Law or precepts are not, like the former, immu- 
table : but they might, or might not have been given, and they may 
at any time be annulled, either by actual command, or by the intro- 
duction of a new dispensation. Every dispensation has a number of 
these, differing from all former dispensations, which difference indi- 
cates another polity or mode of action. For instance, the Paradi- 
saical was different from the Patriarchal, and the Jewish from the 
Patriarchal; and although they ran parallel with each other, from the 
Exodus to Christ, yet no Gentile, as such, was obliged to keep the 
ceremonies of the Jews, nor was a Jew at liberty to continue on 
with the Gentiles in their Patriarchal Priesthood, but must observe 
the Levitical and no other. A Gentile might become a proselyte to 
the Jewish, though the Jew could not to the Gentile religion, because 
of these ceremonial or special precepts, which distinguished the two. 

3. Civil and Political Law are the Magistrative regulations or exe- 
cutive ordinances. Their proper functions consist in taking God's com- 
mandments and affixing penalties adequate to enforce obedience, rule 
by these commandments or precepts. Each dispensation posesses its 
own codes independent of all others. 

Man is incompetent to the work of making Law. He is but of 
yesterday, knowing comparatively nothing, to-day progressing in 
wisdom, knowledge and goodness ; to morrow retrograding in these 
respects. Man possesses a vastly complicated nature, with a multi- 
tude of wants and necessities, all of which need to be provided for by 
a superior power ; and we assert, that man is incompetent to know, in 
time to make the necessary provision, what are the demands of each 
and every part of his being. The experience of six thousand years 
has plainly shown, that no one generation has been satisfied with 
the legislation of the past, nor even of its own. Hence the many 
thousand volumes of Judicial Statutes, enacted to-day, amended to- 
morrow, and abridged or abrogated the next. It would occupy the 
life of an individual simply to read over the titles of these statutory 
laws, amendments, and repeals. In whatever degree they differ, in 
a single iota from Bible statements of the Divine law, they are in- 
competent to our necessities, and injurious to our best interests. 

God existed, with certain ingredients, or essences of being, among 
which were justice, mercy, truth equity, wisdom, order, or plan, power, 



44 



THE GREAT LAW BOOK. 



goodness, etc.. every thing necessary to constitute him a most infi- 
nitely perfect and holy being. Thus existing, with all the plan or 
order of a perfect universe before him from eternity to eternity, as 
one of the fundamental laws of his being — necessitated by the exist- 
ence of each and every other attribute or principle of his nature — God 
we say, thus existing, was now prepared intelligently to proceed upon 
the work of Creation. 

Ho was aware of just how many drops of water and grains of 
sand the seas and earth should be composed— of how many spires of 
grass, shrubs, flowers, insects, birds, animals, and man, with all their 
infinite varieties — of the minerals and vegetables. He knew just how 
many of each and all the various orders of existences, their varieties, 
symmetry, beauty, utility, etc., would be necessary to create, yes, all 
He should create, and exactly how each and all of them should be 
created, in order that there should be a perfect universe of created 
substances and spirits. He also knew just how, when, and where He 
was to create angels and men. And, moreover, He knew also just 
how much of this and that composition to introduce into each and 
every order of being and things he should create. And it became him to 
be thus particular, not only that a perfect universe might be created, 
but that they might be created in perfect adaptation to certain fixed 
laws or principles, coexistent with himself. These laws, being of the 
essence of his existence, were well known to him, though infinite in 
extent, complication, and variety, even in relation to every one of 
the things to be made. Now, so to create that the laws or rules by 
which each and all of those have been created, shall be adapted to 
the infinite varieties and necessities of our being, requires the wis- 
dom, power, skill, and order — the goodness, mercy, and truth of the 
Infinite, self-existent, and Eternal One. None but He is competent 
to the task, none but He has done it, and it is done in no less perfect 
manner ; for a Being perfect in all things could do no less if He cre- 
ated at all ; and with such attributes, we can not see how He could 
refrain from thus creating. Thus far of necessity. 

And now what is to be done ? The Universe is constructed and 
put together — it is all "very good" being performed according to the 
rale, order, or plan which is an essential element of G-od's being. 
There is every thing perfect in its sphere, and adapted perfectly to a 
law — the natural fixed law of the existence and preservation of each 
and all of them. There is a law for their government and control, 
which entered into the process of creation, and preservation of all 
tilings — it is the only law under which inanimate and physical matter 
can exist and thrive for a moment, or in any tolerable manner answer 
the ends of their being — the only law by which animate and sentient 
matter can subserve the purpose of their creation. 

And is it not as conclusively the only Law by which man can be 
governed ? Is it possible for man, in his fallen state, to discover this 
law, apply it, and of himself, both to his mental, moral, and physical 
constitution ? It is impossible. None but an infinite and holy mind 
can do it. 

Shall this law then be published more plainly than it was, when 



ITS AUTHOR. 



45 



written upon all Nature and Providence — upon the heart and con- 
science, and in the constitution of every human being ? Yes, it 
shall be, G-od said ; and He has, through the Bible for more than thirty 
centuries, been mirroring forth these laws of our natures and of ina- 
nimate nature. He has given his Son to die for us, that we might be 
induced to take this as our Law, and him as our King, it being the 
only law adapted to our natures. As darkness is not adapted to the 
human eye, neither are the precepts of man to our necessities. 

This law or order is also seen in all the animal, mineral, and vege- 
table kingdoms, minute, particular, and perfect. 

The Law existed from eternity, and all things were created in con- 
formity therewith, and to answer to its demands ; hence the ready 
echo from all these existences to each and every demand of the Law. 

All nature has its wants, because made with reference to a neces- 
sary good — a law of being — it calls for these various goods, and the 
law of its being would supply them most abundantly, whence 
happiness unmixed might universally ensue. All this is because the 
Infinite knew the Law — was the Law — and had goodness and power 
enough to make every thing conform to it. 

This provision was made no less for the animal, vegetable, and mi- 
neral world, than for the moral and intellectual classes of intelli- 
gences. As He made the former to depend on the law of being, for 
order, symmetry, happiness, etc., so did He the latter. Intellect and 
soul were as much the result of this law, order, or rule of being, as 
were the animal, the insect, the tree, the shrub, the grasses, the 
flowers, the metals, the tides, the wind, cold and heat. 

Each aspiration for the supreme good — for light, life, and happiness, 
proceeds from this supreme, unalterable, immutable, self and coexist- 
ent emanation of the Deity ; and no other order, rule, or law is to be 
sought after, for no other is equally adapted to the nature of man. 
Man could not devise, enact, or create a law touching any of these. 
Man is the only subject impious or venturesome enough, except it 
be the fallen angels, who dares to insult the Majesty of Heaven, by 
making the attempt to annul or supersede this fundamental and 
elemental essence of all law. 

No individual — no community — has the right to legislate for its 
moral action. God's books are daguerreotypes of himself; and from 
them we may learn enough of the laws of being, not only to do our- 
selves and others no harm, but also all the good we can. 

All human governments, not founded explicitly on this natural 
law of being, are not of G-od, but are despotisms, assumptions, arbi- 
trary, inappropriate, injurious. Nothing but God's pure words, his 
commentaries on this Law, are worthy the attention of men. Study 
these, and all the laws of being, wherever found — follow the light 
drawn from them, and no one need stumble or be unhappy. 

Man has no right to obtrude his enactments upon man, for he 
knows nothing as he ought to know, he does nothing as he ought to 
do it, and there is no trust or confidence to be placed in him, as 
qualified for such an emergency. God has given him no work of 
this kind to do. The law is written by the finger of God, as well on 



46 



THE GREAT LAW BOOK. 



the works of Nat ire, as upon the tables of stone ; man's duty is to 
obey, and cause others to obey, the law of God; not to construct and 
impose enactments of his own making. 

Each blade of grass, each ear of grain, every tree, shrub, plant, 
flower — all the animal creation are constitutionally adapted to exist, 
act, grow, and thrive in certain elements, certain soils, certain cli- 
mates, under circumstances peculiar to themselves. These natural 
laws are all established from everlasting ; and these created things 
are adapted to live, grow, thrive, and enjoy under these laws, and 
only under them to arrive at the great estate of perfection : conti- 
nuity thus, all will be well — removed from their place, imperfec- 
tion and unhappiness must inevitably ensue. It will be perceived, 
that these laws are entirely disconnected with the beings themselves, 
and entirely independent of them. They will move on though all 
animate and inanimate matter perish, in disregard of these laws. 

And just so it is with man. The natural law has an element, in 
which his body, mind, and soul can live and move, and be perfectly 
happy, if he will. This law is entirely distinct from his will or his 
effort, and independent of both. It is the only law under which his 
body and soul can properly subsist, and be the most useful and most 
happy. If he will live under, and act up to it, he will be virtuous, 
holy, and happy — if not, he will be sinful, unholy, unhappy. 

Not all the beings in heaven, earth, or hell can make it otherwise. 
All depends upon his own choice to walk either in the sphere, and 
under those influences, for which he was created, and live forever — 
or rebel and perish. There are but these two ways. The choice, or 
free agency, of man consists not in whether he will make the laws 
by which his body is to be treated, and his conduct governed ; for 
these are already established, and from eternity to eternity will re- 
main the same : but his choice extends only to this, whether he will 
obey these laws and live, or disobey them and die. 

God established these laws, or they are among the essential proper- 
ties, or characteristics of Deity. There is and can be no perfection in 
Deity, or Deity in perfection, without them. They are God, as much 
as any one of all his attributes is God Neither, alone, is perfect 
Deity — all, together, the perfection of Deity. God has taken care to 
tell us all about the laws of our being — the laws to correspond with 
which we were made. And it would be no more suicidal in the fish 
to leap from the water upon dry land, or in the bird to plunge into 
the deep, thus attempting to change their native sphere of action, 
than it is in man, to leave or refuse to walk under the law of his en- 
tire being, and attempt to make a better one. But God abhors such 
perfidy, and will punish such temerity with merited rebuke, and utter 
destruction, if persisted in. 

For men thus to turn away from the wisdom and works of God, 
to their own folly, is the height of presumption and madness. Nothing 
so clearly demonstrates their impiety and virtual atheism. But, 
thanks to the Ruler of the Universe, that man was not forgotten in 
the provisions of the natural law, either in his mental, moral, or phy- 
sical being. There is a law, in which his entire being is to move 



ITS AUTHOR. 



47 



without the least deviation, or the penalty will surely follow. Accord- 
ing to whether we have lived up to, or in accordance with, these 
natural laws, shall we all be tried at the last day. We shall not be 
tried by human enactments : for wherein they are not in accordance 
with the Divine law, they are a lie. 

Man then has no legislation to perform apart from enforcing the 
commandments of God. He is to study G-od's commands and provi- 
dences — his Nature and Grace manifested in his works and ways, 
that by all possible means he may the sooner attain to a knowledge 
of the laws of his own being, so as not to violate them in the least 
particular, but, on the contrary, that he may be in unison with God's 
mind, and harmony with his effort. He should endeavor so to live, 
as not only not to infringe any natural law, but to aid in carrying 
out the great plan of universal benevolence, wisdom, and happiness, 
manifested in all we see, or hear, or know of Deity. 

The special law resulting from the will of God or Christ expressed 
in commands, is to be explicitly obeyed. There is nothing left here 
discretionary. Christ condemned the law or authority of the Gen- 
tiles ; and so, neither Jews nor any other people could have rules of 
their own making. 

1. God is one God — perfect in all his attributes, laws, words, 
works, and ways. 2. He would not be alone or unknown — hence 
the creation, his providences, his written revelation. 3. From these 
three books he manifests himself. They are, each and all of them, 
perfect in themselves, and agree perfectly in their testimony of him. 
Each and all of them are fall and explicit, yet not alike plain to man 
on account of his ignorance. 4. His laws existed from the begin- 
ning. They are a part of himself, and are interwoven into every 
texture of man's existence. They concern the physical, moral, and 
intellectual universe. He has left no room for man's legislation. 
Does He speak of political, judicial, or ecclesiastical matters ? All is 
said that is necessary to be said ; nothing of legislation is left discre- 
tionary to man, or to be supplied by him. Man has only to obey ; 
and the manner of that is made plain. God has not said all in one 
place, or at one time. When we need a house, He has not collected 
all the materials on the spot of erection and separated the different 
parts ; nor gathered our food and prepared it for the stomach. In 
all spiritual as well as natural things, He has put us on the track, 
and bids us seek with diligence, then we shall find. But no man, or 
body of men, have a right to legislate in regard to one another, any 
more than they have in regard to the stars, the elements, the tides, 
etc. In these things the most they can do is to discover and apply 
the laws of nature, as they are called, but more strictly the laws of 
Nature's God. Now it is an insult to the majesty of God to suppose 
that He would make a law for man less perfect than for the inanimate 
creation. Man is left to choose as to his salvation, which depends 
upon faith and obedience ; but, although all are to enforce the laws 
of God as under the theocracy, he was not charged with the duty of 
making laws for his fellow-men ; they would surely be as wrong as nu- 
merous. Nothing in this matter is left to the discretion, discrimina- 



48 



THE GREAT LAW BOOK. 



tion, justice, or honesty of man. God, on his throne, if this were 
done, would not be safe a moment. Nor could He ever have made 
himself known to man, or insured his happiness here or hereafter, 
if He had. No, He is God, and will be though all the universe perish 
around him. We must walk then according to the Word, the Text, 
and nothing but it. If we had it just as given by the Spirit to those 
who wrote it, we should very nearly agree as to what it says. 

Suppose it should be objected, that God must exist before He could 
plan or command, and consequently that law, order, thinking, plan- 
ning, arranging, etc., was an after-thought or work ; the same may, 
with equal propriety, then be said of his Omniscience : He must exist 
before He could see ; and so with regard to all his natural attributes. 
The same might be said in regard to his moral attributes, if the dis- 
tinction is admissible — his holiness, justice, goodness, truth, etc. 
Then He must exist before he could be holy, just, good, true, and 
there would have been a time when he was neither wise, all-seeing, 
powerful, holy, just, good, true, etc., all which would be undeifying 
him at once. The eternity as well as immutability of his character 
would be an absurdity. It would be making a Deity without his 
attributes ; whereas his attributes constitute Deity. They are per- 
fect in themselves, taken one by one ; but not a perfect Deity till 
all are combined, which was a fact from eternity. Thus, every thing 
the instant He existed, was established, having their essence and ex- 
istence, their order and place, in those of Deity itself. 

This alone is Deity. There could be no Deity without power, wis- 
dom, will, order, holiness, justice, etc., any more than without eter- 
nity, self-existence, infinity, immutability, etc. Each and all of these 
were coexistent, self-existent, eternal unchangeable, etc. If we say 
there was, after the existence of Deity, an eternity of planning before 
creation's work began, then we may say there was, after this exist- 
ence, an eternity of thinking, of seeing, of devising, of calculating, of 
weighing causes and effects, etc., showing at once that the Deity as 
first existing had neither moral character nor even the ingredients of 
one existing in and of himself. This would reduce him to something 
below an automaton, if possible. 

The world is not Deity. Nothing that is not self-existent is Deity. 
Nothing subsequent to creative energy is or can be Deity ; but all is 
and must be of and by him. He who is foolish and wicked enough to say 
that the universe is G-od, is simple enough, if consistent with himself, 
to assert that it is an eternal, immutable, coexistent complication of 
attributes, senseless in separation or divisible parts, and sentient only 
in indescribable and inconceivable combination. But how can mat- 
ter become intelligent, eternal? Or is all, after all mere matter or 
ideal nonentity ? 

The wisdom, power, reason, omniscience, eternity, spirituality, 
majesty, etc., as well as the mercy, love, justice, sovereignty, holiness, 
veracity, immutability, will, etc., are Jehovah ; all of which are per- 
fect in their parts, and most perfect in their mysterious and wonder- 
ful combination. All are mutually dependent in their operations; 
yet in their perfections entirely independent of one another. 



ITS AUTHOR. 



49 



All law or rules in morals are as unalterably fixed in the essence 
or elements of Deity, as are the rules for the control of the physical 
universe. From eternity to eternity they both have their origin in 
the character and attributes of Deity. No power can nullify or 
change, add to or abridge, the one or the other. For God is all, and 
in all, as well as over all, blessed forever. None are able to give 
him counsel in these matters, none to lead on to conquest. They 
fl.ve only to follow on to know themselves and the Lord, and they 
-<ill be satisfied with the order originating from the nature and per- 
fections of God. 

"Canst thou by searching find out God ? Canst thou find out the 
Almighty unto perfection?" " There is no searching of his under- 
standing." " Touching the Almighty, we can not find him out." All 
who will look and search for God with all their heart shall find him, 
" for he is in every place." Men can by searching find God, and recog- 
nize his Divine power; but none can "find him out," that is, know 
all concerning him — comprehend him unto " Perfection." But let 
us continue our endeavors to conceive, as far as we can, of elements 
or attributes, which are essential to constituting a perfect Being — 
perfection in the person of Deity. 

In order, then, to Perfection, he must be possessed of Order. 
This implies a device, a plan of operation — a pattern, model, or 
scheme, by which to construct, and a rule by which not only to 
create, but also to regulate, control, and govern them all ; not for this 
world, and for this time only, but for all time, and for all worlds. 
Certainly, no being would be considered perfect without this. Nor 
is this an addition to his character, an after-thought, which would 
imply imperfection ; but it is and always was a component part of 
his constitution. 

Without enlarging on this point we would now ask what would be 
necessary as constituent parts of Perfection? "What would be 
essential in order that the above-mentioned things might be realized ; 
that we may have a physical and natural universe — a moral universe 
with accountable moral beings, (angels and men,) with law, physical 
and moral to control and govern all ? and to secure the end of ex- 
istences, mental, moral, and physical? 

Eternity would be essential to his Perfection ; for, if He were 
made, or any part, element, or ingredient were made, some one must 
have made him, and He consequently had a beginning. The same 
might be said of his Unity. He is one. If it were not so, then it 
could not with truth be said: "He is over all, God — blessed for- 
ever." Spirituality was necessary; for what is corporeal must 
possess materiality and locality ; whereas Jehovah is in every place, 
and at the same time. Omnipotence is also essential; for if there 
were a greater, He might be envious, and consequently unhappy, or 
He might be overcome. Omnipresence is necessary to perfection, 
that nothing might be beyond his reach. Omniscience, that nothing 
should be beyond his supervision. Independence is necessary, as 
dependence would render all things uncertain and precarious. Im- 

utability: No being subject to change can bo perfect. Wisdom 
3 



50 



THE GREAT LAW BOOK. 



is necessary, in order to conceive and establish the best methods. 
Fore-knowledge : else he might learn something new ; which is im- 
possible to an infinitely perfect Being. Felicity : happiness naturally 
flows from a perfect Being, because He is holy, and complete in every 
possible perfection. Invisibility, Irresistibility, Unsearchable- 
ness, are parts of the same character. "We add, briefly, that Justice, 
Impartiality, Goodness, Mercy, Love, Truth, Condescension, 
Long-Suffering, Hatred, (of evil,) Vengeance, Faithfulness, all 
belong to this category. Creative Power also ; for who but God can 
create ? "Who that does not possess these incommunicable attributes 
can make something from nothing ? It is certain that no one who is 
not Infinite in each of these can be a perfect being. Enough has 
now been said to show that God existed in perfection from eter- 
nity. A God infinite in law or order, must be a God of just such 
attributes, natural and moral. No being could be a perfect one 
without the possession of law, order, plan, etc; this implies fore- 
knowledge, benevolence, wisdom, power, justice, truth, etc. No one 
of these parts preceded another as to time, or had any preeminence 
as to character, or was pre-requisite to the existence of another. 
They, one and all, divisible and indivisible, constitute Deity. He is 
perfect in one, because in that one all the others are inferred, and He 
can not be perfect without all combined — they are inseparable. 
Hence, this is true when God is called Love ; for Love includes all 
the others — so also of Truth, the Word, etc. — the Word was God. 
It must be remembered that all these attributes are essential to any 
one of them in particular. All of them constitute God. No one 
alone, if it were possible to separate them, could make a perfect 
being. Each is first, each is last, in their turn, if one chooses so to 
arrange and interchangeably consider them. They all, as one com- 
plete whole, compose Perfection — the Deity. This perfection is 
infinite. 

Perhaps it has long since been asked in the reader's mind : But 
how is this to bear on any thing practical, that pertains to man 
either hero or hereafter ? To which we answer : If God be the perfec- 
tion personified above, that element of his character called law or 
order, necessitated or impelled him to create and govern all things ac- 
cording to a plan or constitution emanating from his very nature ; nor 
would He, thus perfect, desire to do otherwise. It is the unalterable 
law of his Being that He should be perfect, and that He should carry 
out this plan and sustain this order and constitution of thing3. Such 
is God. 

Still the reader may ask : Where is the Law ? The Law is in this 
order or constitution of things — mental, moral, and physical A vio- 
lation of any of these laws would be really sinful, if there were not 
a commandment, statute, or ordinance in all the Bible. These do 
not make sin ; but a knowledge of these statutes, inasmuch as they 
more perfectly acquaint us with the great law or order of things, 
makes sin more sinful. Sin consists in not acting in accordance with 
the law of being, or God's plan, which is perfect. All the law, then, 
in and for the universe, existed as a constitutional part of Deity as 



ITS AUTHOR. 



51 



soon as He existed ; it is an inwrought principle of all being. Man's 
duty is to take this law, as it is in both ecclesiastical and civil mat- 
ters, and obey it. We must neither add to nor take aught from it ; 
because by so doing we only expose our ignorance, impotence, and 
wickedness. 

And so as to human statutes. Men have no right to legislate, ex- 
cept to enforce the statutes of God ; his statutes and ordinances, in 
the Bible, cover the whole gound of legislation. By them we learn 
the natural law, the law of our being, and God's will relating to 
them. Let us, as good citizens, imitate the examples of Old and New 
Testament saints, in obeying the law, rather than put forth com- 
mandments of our own, denominated by Christ " the traditions or 
commandments of men;" thus striving to become in our sphere 
" perfect, even as G-od is perfect." 

Love — justice — presuppose an object not yet created, just as much 
as order does ; yet they both exist as necessary ingredients in God's 
nature, exactly as in the case of law or order. And so of his other 
attributes, will, reason, etc. 

Law, or order, for mental, moral, and physical being is as much an at- 
tribute of Deity, as knowledge and power are. It is the same in regard 
to mental and moral, as to physical or material being. The thing 
can not be separated. If He knew and determined how to act, and 
all things were fixed in his very nature from the beginning, in rela- 
tion to one thing, He did in regard to all things. If God did not 
always know, think, reason, will, and plan, He did not always exist ; 
for if He existed, He must necessarily have possessed these 
among his other attributes ; they are an essential part of his nature. 
An eternity of being implies an eternity of perfection in that being, 
to whom there can be nothing new, nothing old, all is eternal now 
to him. Is it possible to think of the infinitely and eternally wise 
God, as beginning to know, think, plan, order, determine, etc. ? It is 
easy enough to think of him as beginning to act in a certain direc- 
tion, for instance to create ; but to think of him as beginning to 
know, or as growing in knowledge, is a perfect absurdity. 

The nature of God's moral attributes, and their relation to his 
natural attributes, are a sufficient guarantee, that both will be used 
in a manner which shall most conduce to the highest good of his crea- 
tures, as well as his greatest glory. His love, mercy, justice, benev- 
olence, truth, and fidelity, will not allow his wisdom to devise a 
wrong, or foolish thing, nor his power to attempt its execution ; and 
so of all his attributes. They imperceptibly intertwine with each 
other, so as to insure their greatest harmony, efficiency, and beauty 
as a whole. 

All mechanical law, including the structure, the mechanism of 
the human body, mind, and soul, must not only be immutable, but 
eternal, or certainly before any structure was created, which is enough 
for all the objects or points contended for in the origin of all law. 
This law must be the most perfect possible, and the Creator must 
have in every instance, worked strictly according to it, in order to 
harmonize with his consistency, benevolence, truth, and wisdom, else 



52 



THE GREAT LAW BOOK. 



all things could not have been very good, as He pronounced them 
to be. 

G-od knows the end from the beginning, and the natural or general 
law or order is a part of his own being. By it, or according to fixed 
and unalterable principles, He lives, moves, and has his being. All 
his moral subjects are as much the subjects of it, and under its con- 
trol, as are any physical organizations. This prescience, this coordi- 
nate, constitutional plan or operation of things must have been inhe- 
rent in himself, for it seems to be an emanation of his reason, wisdom, 
goodness, etc., as they and all the attributes of his nature, seem to 
emanate from this law, order, or constitution of things, this essential 
element of universal being. 

This law is written on the nature of G-od, and on the nature of 
every thing He has made, in the vast universe in which we live ; 
conscience is the tongue in every rational being to proclaim its exist- 
ence, and tell of its claims upon all created existences. In addition 
to this, G-od has been instructing his rational creatures in its myste- 
ries, by all his works, ways, and words, ever since creation's work 
began. "We only need to know this law, to know G-od, ourselves, our 
duties and relations to him, and our duties and relations to ourselves, 
and others. "When this is accomplished we can hardly fail to love 
God with all the heart, mind, soul, and strength, and our neighbor as 
ourselves. This knowledge, with the love of God shed abroad in the 
heart, and the presence and movings of the Holy Spirit, has power to 
conquer the perverseness of our fallen nature, and bring us low at the 
cross, crying : " God be merciful to us sinners." 

How absurd then, to suppose that God made man without any 
plan, or not in accordance with a fixed law, requiring certain things 
before and after his creation, in order to the perfection of the whole, 
leaving every thing at random, first creating materials, then putting 
them together, and afterward, say in the days of Gabriel and Satan, 
before the rebellion, or in the days of Adam, or at Sinai, He bethinks 
himself and makes a law. Or that He creates a law, or expresses 
his will just conceived, that man should act in a certain manner, 
(arbitrarily,) just because He chose, and not because there was a 
law in his members calling for the very things expressed in that will, 
and God could do no less than to acquaint him with it. 

How absurd to suppose that God should act otherwise than as a 
God of infinite power and wisdom, or that he would not communicate 
enough of the principles of the general law to suffice for all times, 
places, or conditions of men 1 How absurd is it to suppose that He 
would allow fallible men to enact laws of their own, which should 
alter, abridge, or annul his perfect law ! 

The law existed as truly before it was spoken to angels, to Adam, or 
the people through Moses, as it did after the commandments were 
written on stone by the finger of God. That act did not make or 
originate the law, nor that time mark the commencement of it ; it 
was from the beginning, and binding on angels and men, as much 
before as since, and would forever have been binding on them, had 
it never been promulgated, that is, right would have been right, and 



ITS AUTHOR. 



53 



wrong, wrong, had the law never been published. All the statutes 
men enact according to it, by way of amplification, to become of daily 
use in our common affairs, can add no higher sanction to it, nor lay 
mankind under any higher obligation to obey it, than if they had not 
enacted them. For every man is, by God himself, laid under every 
possible obligation to keep it perfectly, in all its length and breadth, 
and any thing man can do adds nothing to his obligation. 

Indeed, we ought to look upon the law not as a part of creation, 
but as a foundation on which the physical and moral constitution of 
man rests, a main-spring regulating and controlling all the movements 
of both ; for it is interwoven into the very texture of man's physical 
as well as moral nature. Law existed, and the angels and men were 
constituted or constructed, agreeably thereto, or in conformity there- 
with. 

What we mean by law or order is that device, purpose, or consti- 
tution of things which exists, and always did exist in God himself, as 
a part of his nature. God is perfect in all that pertains to himself, 
his works, words, and ways ; consequently this law or order is the 
best and only law for all existences. God constructed and arranged 
all the things He has made, agreeably to this law or order, the law of 
his own being, as well as that of other beings. God controls the 
merely material universe by force or mechanical power, in exact and 
harmonious accordance with this law, so that there is no rebellion or 
derangement in any of these matters. God governs angels and men 
by precept and motive ; knowing the law or constitution of their be- 
ing, He commands the right and forbids the wrong, and enforces obe- 
dience by all the terrible penalties naturally and necessarily arising 
from a violated law of being, both in the present and in the coming 
life. 

God the Creator and Proprietor, claims, and has a right to claim, 
entire, prompt, and explicit obedience ; for He alone could know 
what this order or constitution of things would need, and what course 
of conduct should be pursued to the best good and harmony of the 
whole. Hence He alone was to legislate for intelligences in speciali- 
ties — He alone to command, and they to obey. They could not know, 
and consequently were wholly incompetent to the task. 

The constitution of the material universe is adapted to, and requires 
in order to its usefulness, just such, and only such motive influences 
as God, the Creator, applies to it. So, also, the nature and constitu- 
tion of angels and men are adapted to, and require only such appli- 
ances and commands as their Maker and Proprietor has given them 
for their observance. They are no better qualified to ascertain what 
commands are the best adapted, and then to enforce them with appro- 
priate penalties, than they would be to determine the course and 
velocity of the planetary worlds, or the order of the seasons, or ele- 
ments — the wants of the vegetable and animal kingdoms, etc., and 
apply the designed and necessary assistance, for their intended action, 
in the harmony of universal nature. It would evince or partake no 
more of atheism in the material world, should it ignore and abandon 
any of the laws of its being, and institute another power to rule over 



54 



THE GREAT LAW BOOK. 



it, than it does in man who says he will not have God to rule over 
him, but insists on making rules, and giving commands, for the gov- 
ernment of his fellow-men. 

Man, rebellious man, rising up against his Maker, and proclaiming 
a right and ability to originate and institute his own rules of conduct, 
(those which are necessary to answer the laws of his being,) commits 
a folly at which Heaven blushes, and all created things might with 
propriety hiss, and hiss again. 

Oh ! how infinite and divine are the love and benevolence of Deity, 
in giving to man precepts adapted to the demands of his nature ! Let 
us follow those precepts. 

But, even could it be shown, that law was not an attribute of Deity, 
or an element of God's being, and that it proceeded from his will, still 
our argument would hold good, as an estop to all human legislation 
touching human conduct ; and this is the principal thing we care for 
in our present undertaking. 

We know that the will of Deity has as much to do with the law, as 
the law has with the will, and both need the attributes of reason, 
prescience, wisdom, discrimination, omniscience, omnipotence, omni- 
presence, choice, etc. 

All that is necessary for us to show is, that, if the law of his and 
all being was such that He could not do otherwise than He did do, 
He chose and willed not to do otherwise, and that for the very best 
of reasons, which was that no other law, structure, or constitution of 
existences would have answered as well, not being adapted to the 
emergency of the occasion. In either case, man or angel had nothing 
to do in the matter of commanding or forbidding his fellow, in any 
thing pertaining to his moral duties to himself, his fellow, or to God. 
For already the law of his and all being binds him, as no human 
statute could do, and that in exact accordance with the natural, uni- 
versal, constitutional law. 

Let us go, then, to the study of the Bible, with full belief and 
confidence in the Being of whom it so constantly speaks, as the only 
living and true God ; perfect in every attribute claimed for him in 
its sacred pages. He is over and above all, from everlasting to ever- 
lasting, too wise to be deceived, too benevolent to choose a lesser 
good, and too powerful to be frustrated or defeated in any of his de- 
signs. Let us remember that He never acts arbitrarily, or without a 
reason, nor without a plan, as perfect in all its parts as the source 
from which it emanated. Let us remember also that all his attributes, 
this order of universal being among them, are essential elements of his 
character in perfection ; and that the law, or rule, by which He has 
been, is, and will be governed, in all He may say, think, or do, is as 
binding on him, as any appropriate rule is on us. There was a time 
when Deity existed alone, in universal solitude, in his own incompre- 
hensible immateriality. 

But in this He delighted not ; for it was not in accordance with 
his nature or designs. Hence the creation, and in such a manner as 
to most favorably exhibit himself to the things He should make, com- 
manding the confidence, respect, admiration, love, and adoration of all 



ITS AUTHOR. 



55 



intelligences. In order to this, their eye was first directed to himself, 
as hung out from heaven by the work of creation, to which was added, 
at suitable intervals, oral instruction, which, but for the fall, would 
have been sufficient for all the purposes of this and the future life. 
To this he added the Book of Providence, which also under the fall, 
was insufficient to bring us to a clear and full knowledge of our- 
selves, and the Being who created us, on account of our dullness, in- 
attention, and hardness of heart. To this in process of time, we had 
the Written Word, which is able to make us wise in all things per- 
taining to life and godliness, here and hereafter. This last book is, 
and must be, from the nature of the case, the most perfect exhibition 
of himself, and, like his other books, was without an error, either as 
to time, matter, order, or manner ; a perfect counterpart, or mirror of 
himself. 

The last manifestation of God was through his Son Jesus Christ, 
God manifest in the flesh, and the Holt Spirit, from whom such 
an effulgence of light issues, such beams of glory descend, that no eye 
can look but to be dazzled by the sight, and no mind can contemplate 
but to be overwhelmed by the ineffable glory of the incomprehensible 
Jehovah. 

Let us further inquire what this law and rule are, which are so in- 
terwoven with the character of the Creator and the creature, as to 
constitute a part of their very being. 

It is not the ten commandments : but it is the great constitutional 
law of universal mind. It is that order of things, by which the ma- 
terial universe was constructed and is controlled. These are as eter- 
nal as God himself. The former was the best that could be made, as 
the present and eternal happiness of all created existences depended 
on it. The latter was no less good and perfect, as the order and use- 
fulness of the physical universe depended upon it. No man or angel 
can make, alter, or annul the rules or law of God. Man is not al- 
lowed to make a law, even if he could do it, for the government of 
man, any more than a rule by which physical matter is controlled. 
It would not be safe to leave any such work to him ; on account of 
his ignorance, selfishness, and instability. 

God certainly knew best what laws man needed to govern him ; 
and, knowing, He certainly, since He was writing a code for this very 
effect, would give the best possible. It is impious to reject his, or 
undertake to improve upon them. It is impeaching both his wisdom, 
goodness, and power, to attempt to correct the laws of God. A man 
might as well attempt to improve upon God's rule by which He con- 
trols the planets, the elements, the seasons, the phenomena of life and 
vegetation, of death and decay, etc. 

No I God's laws for the government of men, in their private or 
social relations, are all fixed and published to the world ; and, 
turning away from them to those of their own enactment, is a 
suicidal act. 

But, whether man will five by these laws or not, he will be judged 
by them ; and, if he rejects them, be signally punished for his con- 
tempt, his impiety, and his hardihood. If he rejects them, he rejects 



56 



THE GREAT LAW BOOK. 



their Author, and nothing but repentance can avert the sentence of 
eternal death, pronounced against such temerity. 

God exists, in every attribute, perfect. Not a rule, plan, purpose, 
or order wanting. All his works, his words, and ways, were laid in 
his infinite being, and He could not vary from the rule thus educed 
from his attributes, and, from choice, from all eternity, determined so 
to be. This being the best, there could be no necessity for change. 
Thus existing, He commenced his work according to the rule imposed 
by his own being, from which He could never vary. "With all things, 
as one eternal now, before him, angels and men, in all their diversity 
of constitution and power, all the course of nature, modes of living, 
acting, thinking, etc., He created man according to the rule necessi- 
tated by the attributes of his own infinite being. The law by which 
man was to be governed, was necessarily connected with his being, and 
was made known to him by his conscience and experience, and the 
providences, works, and words of G-od. Now, suppose this max had 
been a mere machine, a watch, perfect in every mechanical art and 
rule. He was made right, and the rules by which he was to be con- 
trolled were perfect. While thus only a machine or an automaton, it 
answers the end of its being, for it was not only made right, but the 
rules by which it was to be controlled are right. But, suppose its 
Maker could and did infuse into it the power of volition, of reason, a 
conscience, still requiring of it action in the same direction, and ob- 
servance of the same rules or laws, by which it had been controlled, 
as not only the best, but as those only which would answer the end 
of its being — suppose, now. that it should proudly arise and say, I 
will not work after these rules. I am free, and shall choose my own 
course of action. Very well, replies its Maker, you may choose what 
you will, but you can neither alter the laws of your being, nor better 
them. You may break every cog and wheel, mainspring and all, and 
become a heap of ruins, but you are worthless. So G-od made man, 
in his physical structure a mere machine, then He breathed into him 
the breath of life, and set him going ; a voluntary agent, to use the 
established laws of his being, both physical and mental, as his Maker 
required, or to become a suicide by forming rules of conduct not 
adapted to his nature, but tending only to ruin and misery. 

But this man, this moral agent has rebelled, has fallen, has said, 
" We will not have G-od to reign over us," has enacted statutes ad- 
verse to his being and nature, and is a total wreck, fit neither for 
one thing or another, accursed, and cursing every body and thing 
about him. 

But, to keep up the simile, another watchmaker comes, and offers 
to mend the machine, to restore it to its former order, and set it going 
again, with the hope that the sad and universal experience of the dis- 
aster, the ingratitude, presumption, and impiety everywhere apparent, 
might prevent a recurrence of an act so fraught with mischief and ruin. 

G-od is just this mechanist. He himself is, and was, the estab- 
lished law and order by which He must construct or constitute 
man ; He himself the law, by which man should be governed. Thus, 
when He came to the work of creation, He had only to make man 



ITS AUTHOR. 



57 



according to the eternal order of attributes, exactly adapted, in all 
his parts, to the demands of the law of being. Man could not, with 
any safety, even suggest, much less attempt, a change of the law, by 
which he was to be governed ; for in the least variation lay the vol- 
canic fires of perdition, which would burst forth, and overwhelm him 
in ruin. So it is now. God is the Mechanist. He constructs the 
machine according to his own mechanical law or order, and adapts it 
to the object and aim of its existence. Nor does He stop here. He 
shows him the law for which he was constructed, and in which he 
might pleasantly and profitably walk, with the command, " Do thy- 
self no harm," " Deal justly, love mercy, and walk humbly before 
God." Now, the responsibility of eternal fealty is rolled upon him. 
He stands perfect in body and mind, " the image of God. 11 Every rule 
of his conduct for his entire being, here and hereafter, was first writ- 
ten in his constitution, so that in every violation, his nature cries out 
against such suicidal acts — next it is written in all creation and 
providence, and in the Bible we are commanded with all the tender- 
ness of a father's love, and with the firmness of immutable justice, to 
live up to the law of our being, that it may be well with us in time 
and in eternity. 

1. There is a dividing- line between Deity and his works, ways, 
and words. All back of creation is Deity in perfection. Then He 
alone filled immensity — for He was before all things, and by him all 
things consist 

2. There was a time when creation's work had not begun. "When 
we speak of time or duration it is after the manner of men — for with 
God it is not of time or duration, beginning or ending, as regards him- 
self, but it must be as to his works, ways, and words, except we call 
each and every thing in the Universe, God, which is an absurdity 
too gross for sensible minds, as well as too low, grovelling, and 
sensual. 

3. God is a Spirit. All his attributes are spiritual. 

4. His thinking, reasoning, planning, seeing, feeling, willing, etc., 
are all spiritual. Nothing created in any or all of these, for before 
He could see, etc., (forgive the impiety,) He could not create, nor 
could He create before He existed in full perfection, and this He 
could never do (as all is eternal now with His attributes) till He, as 
an indivisibility, stood out full and complete, perfect as perfection 
itself, with all his attributes, and that of Order, Law, no less than 
the others ■ order being a principle of his own being. 

5. Although all His attributes are holy in every sense, still his 
holiness should be predicated on his fidelity to those attributes. 

6. If order or law is not of the attributes of Jehovah, then there 
was a time when He planned them ; and, if he planned them at the 
beginning of his work, then they are not of the natural, but of his 
legislative Law or Act, which is not necessarily immutable, for 
what He has made He can change or annul. 

7. To constitute a principle, or any thing, a natural one, is to 
suppose it was not created, but always existed. Thus, if there is a 
natural law or order of things, it could never have been created or 



3* 



58 



THE GREAT LAW BOOK. 



made, but was, from eternity, a palpable principle of Deity,' or 
element of his nature. 

8. If it could be proved, that this order or law of nature was 
subsequent to Deity, still it would be true, that before creation was 
begun, the order or law was established as the first act of Deity, 
which lays man under equal obligation to a fixed and unalterable law 
of God, as He would be in the other case, so man is amenable to 
God's law. His nature was constituted so as to conform to it. 



OP WHAT IS DEITY COMPOSED ? 

Of what does the Bible say that Deity is composed? In what 
does He consist ? — in his order — his plan — his fore-knowledge — fore- 
determination, his integrity — > benevolence, truth, justice, mercy ; 
these are parts of the ingredients which enter into the constitution of 
his being. 

Is not the Law, order, plan, an element of his nature as much as 
these ? 

Call it Law, or something else — no matter what — the thing is 
what we seek for, that constitutional property of his being, which 
not only saw the end from the beginning, but had, in his very nature, 
that order or plan of all existences by which all creative things 
must be constituted, when brought into existence, and controlled, 
both for the present and future life — body, mind, and soul — God may 
be considered as the Great Mechanist, necessarily possessed of intui- 
tive knowledge, and from all eternity intending to create beings 
according to his self-existent mechanical skill and infinite wisdom, so 
that things thus created should answer the end of their being. Now 
God knows what course of conduct will keep them right, but man 
does not; consequently God has resorted to various expedients to 
invest man with this knowledge, and enable him to answer the end 
of his being; hence the commandments, statutes, ordinances, etc. 
Hence his providences. 

This Great Mechanist is the proprietor of all, knows all things, sees 
the end from the beginning, what will be right and best, all things 
considered, with wisdom, power, faithfulness, and goodness to secure it. 
He constructs the machine, unadvised — unaided — independently of 
any other being, and according to the design, and sets it in motion 
adapted to do the Divine will, and to act in accordance with the me- 
chanical, intellectual, and moral law of their and all being. Now, 
can this be predicated of any other being but such an one as the 
Bible represents God to be? He can not be spoken of as knowing 
any thing to-morrow, or determining any thing, or doing any thing 
to morrow, which was not always perfect and present before his mind. 
He stood forth from eternity to eternity just as perfect, and the 
Universe of mind, matter and government, as fixed and perfect, as 
they are to day. We can not conceive any thing less of a Being per- 
fect in all his parts, his works, and ways. 



JTS AUTHOR. 



59 



• Law — Order is an attribute of Deity and not the result of his 
will, as Blackstone, and ethical writers generally affirm. 

Eternal and infinite Omniscience saw every thing. Eternal and 
infinite Wisdom knew every thing. Eternal and infinite GToodness 
elected, willed, or prescribed it. Eternal and infinite order, propriety, 
consistency, adaptation, regularity, inhere in, and are a part of Deity. 
Eternal and omnipotent power executed his will. Eternal and in- 
finite truth, justice, and mercy no more inhere in Deity than does 
law, order — propriety, etc. It is not enough to say it is the love of 
order any more than love of truth, justice, mercy, etc., for then we 
might resolve every thing into infinite and eternal love or bene- 
volence, etc. 

Now, no one of these attributes, eternal and infinite though they 
be, alone constitutes a perfect Deity — nor all of them combined, 
while there is wanting a single other ingredient of his nature. It 
takes each and all combined to constitute the I AM in all his infi- 
nitude of perfection. Order then, is as much an attribute of his, as 
is any other ingredient of his nature. 

The natural and moral law with God are identical. They may be 
called the universal law of all being, of universal applicability, beside 
which there is no other law. No being, but the one with all 
these attributes, could originate such an Order, any more than 
one without such properties could originate love, truth, justice, 
mercy, or goodness. 

There can be no perfection of character, without the attribute of 
order inherent in the being — no perfection of Deity until there is per- 
fection in number of all the constituent parts and perfection in qua- 
lity of each number. "When we have all these, we have a being 
whom we may fear, admire, and love, and in whom all confidence 
can be placed. How beautiful and symmetrical is the character, 
when all the constellations of his perfections are shadowed forth, in 
the various displays of his glory and power. Such a God is GTod in 
very deed, worthy of all praise, glory, and thanksgiving, now and for- 
ever. 

1. Law or Order is the device or constitutional, fundamental ele- 
ment of being, and inheres in all things, created, and uncreated, 
material and immaterial. 

2. The Natural Law is neither more nor less than this universal 
design of Infinite Reason. 

3. It is the arrangement, the structure or appliance of things, in 
conformity to the principles of this natural law. 

4. The statutes, ordinances, and commandments of G-od, which are 
of universal application, are the harmonious testimonies — the life of 
the Law, and coincide with the books of Nature and Providence. 

5. Fidelity in God is the creating, sustaining, and governing the 
creatures that exist, in strict conformity to the principles of natural 
law, justice, and propriety. 

6. Fidelity in man is living and acting according to the law of 
being. 

7. Governments are to secure obedience to the law of being, by 



60 



THE GREAT LAW BOOK. 



adopting adequate penalties for violations of the law, more or less 
severe, as the case may require. 

8. This is all God attempts to do, and it is all men should attempt 
in this respect, for law was never made — never can be made ; the 
general law, we mean — that which appertains to man's action. 

9. God commands, as He has a right, and should do, knowing all 
the principles of the natural law ; but man never should. 

10. God has commanded respecting all things that can possibly 
need adjudication, in all time, in any country, or state of society, and 
man has nothing to do in the matter, but to take God's statutes and 
ordinances, and rule according to their letter and spirit. 

11. How foolish and impious for men to pretend to be wiser and 
better than God. 

Law is the design, the elemental principle or constitution of being, 
according to which all things are constructed, sustained, and gov- 
erned. Now, what but Eternal Keason, Intelligence, the All-wise 
Creator, is competent to tell the creature what it is, what it needs, 
what man should think, speak, do, or desire, what will be best for 
him, here and hereafter ? Who but God can tell what is best for a 
universe of matter ? or determine whether he shall communicate the 
requisite knowledge through the medium of — first, the works of 
nature and providence, by observation, examples, and slow experi- 
ence, accompanied with oral instruction ; or by commandments, ordi- 
nances, statutes, and judgments, written and put into the hands of 
all, to be read, studied, and obeyed ? And this, in order that none 
of the laws of being should be ignorantly transgressed, or thought- 
lessly disregarded. 

In a word, who but God is competent to command and govern 
man ? who to control matter ? Man certainly can not do the former, 
any more successfully than he can the latter ; and angelic spirits are 
not adequate to the task. Consequently, none but He who knows 
them and their natures altogether, is qualified -successfully to carry 
out the device or plan, so felicitously begun. 

Nothing is more evident than that selfish, short-sighted, mutable 
man — man devoid of prescience, fidelity, justice, mercy, and truth — 
is altogether disqualified to do any thing in the matter, more than to 
live according to the laws of his own being, and induce others to fol- 
low his example, enforcing the statutes and ordinances of God by 
suitable penalties, and according to his express instructions. And 
thus, by allowing God the privilege of governing man, as well as sus- 
taining him and controlling matter, man would act in accordance 
with the law of his being. It is a matter of right that God should 
rule ; for He has devised, created, sustains, and controls the physical 
universe. It is right that He should govern all being in his own 
prescribed way, without the interference of any inferior intelligence. 
It is as impious as foolish for man to set up a government of his own, 
in the face of all reason, authority, and right. So the devil did in 
heaven, which hurled him thence, and so most men are doing, which, 
without repentance, must forever bar heaven's gates against them. 
But whether the men of this generation will give God the throne, 



ITS AUTHOR. 



61 



remains to be seen. There will yet be a seed who will, and then all 
will be harmony and peaee, joy and blessedness. Hasten, 0 Lord ! 
the glorious day, for thy Son's sake. 

Order, conformity, structure, preservation, direction, and precept, 
are Deity unveiled. The same, to a certain degree, may be said of 
all his attributes. We see him plainly in his works ; we hear him 
in his word ; we feel him by his power. 

Most ethical writers divide the attributes of Deity into Natural 
and Moral; but are not those denominated Moral as natural, as 
regards priority and importance, as are those called Natural ? Are 
they not a coordinate brotherhood, each and all self-existent, eter- 
nal, unchangeable ? If not, can it be for a moment contended, that 
the Natural existed first, and that the Moral naturally flowed from 
them ? If so, then Deity was once without the qualities which are 
denominated MoraL such as Love, Truth, Justice, and Mercy. But 
while those attributes (the Moral) necessarily flow from those called 
Natural, it is no less true that each class, and each individual of 
them, naturally and necessarily flow from the other class, and the 
individual parts of each. For there can be, in Deity — in perfection, 
such as the Bible describes, no such thing as one of these without 
the other, nor such a Being without each and all the several parts of 
both these classes, if classes they may be called, put together. Each 
one is independent of the other, as they are dependent on each 
other; for, if one be wanting, no Deity in perfection, and conse- 
quently, no such Deity as the Bible describes, does or can exist. 

To say that one class, or one of either class of these attributes, is 
Deity in perfection — for instance, the Will — is too great an absurdity 
to be entertained for a moment. Eor the natural attributes, under 
the control of the Will, might compose a thing, (for it could not be a 
reasonable soul or person,) as terrible and as dangerous in its opera- 
tions as a tornado, an avalanche, a volcano, or the elements let loose. 
No one will say this is the God of the Bible. Just so might it be 
argued of all the attributes. None is first, none last ; none better, 
none best ; none more, or most needful. 

The Bible describes this Deity as possessing, in and of his own 
nature or constitution, all that is great, powerful, majestic, beautiful 
wise, and good ; so that to enumerate all the virtues and attributes 
— the elements or properties of Deity in perfection' — would be to re- 
write the whole Bible, and unfold both the books of Nature and 
Providence. It would be to explain all that is signified in the phe- 
nomena of Light, Life, and Love. But whatever is of evil cometh 
not of this Divinity, for God is Love. Whatever is of darkness is of 
the devil, for "God is fight, and in him is no darkness at all." 
Whatever is of imperfection, decay, and death, is not the effect of his 
law, order, or providence. 

MAN NOT COMPETENT TO GOVERN HIMSELF. 

He is not wise enough. See Warden, p. 85, § 2. 
He is too conceited. Ibid., p. 86, §§ 84, 89. 
His wisdom unprofitable. Ibid., § 4. 



62 



THE GREAT LAW BOOK. 



He is obstinate. Ibid., p. 81, §§ 5, 6, 

How saints feel on the subject. Ibid., pp. 88-89. 

He is too depraved. Ibid., pp. 89-90. 

His affections are perverted. Ibid., pp. 90-91, § 3. 

He desires not to reform. Ibid., p. 93, § 7. 

All men are depraved and wicked. Ibid., p. 94, § 8. 

Their misery chargeable to themselves. Ibid., p. 96, § 11. 

Sin brings down God's judgments. Ibid., p. 103, § 5. 

Confessions of God's people. Ibid., p. 106, § 9. 

Much or all between these pages, namely, 85 to 106, might be quoted, 
to show that man is not, and never can, with safety, be law-giver or 
legislator, but is, and always must be, by God's arrangement, the sub- 
ject. God commands ; man must obey. He is fit only to serve — 
never to rule. 

This is God's world ; man is, or should be, his subject. God has a 
plan or purpose to accomplish, which could never be done were He 
to allow man to legislate, and then rule after, or according to such 
legislation. But God must command, and man obey him, and him 
alone. If God authorizes man to legislate, and then commands obe- 
dience to the legislation, no one can be said to be free to serve, or 
not to serve God. For he is commanded not to serve God and the 
devil. 

Man is too ignorant, too selfish, too impotent, even most success- 
fully, to enforce obedience to the Natural law. One argument for his 
incompetency is — " There is no fear of God before his eyes." 



DEPENDENT, INDEPENDENT, SELF-EXISTENT INFINITIES. 

Every attribute of Deity stands before us, in one sense, an inde- 
pendent personage : for instance, Wisdom crieth aloud — Truth utter- 
eth her voice, etc., and these must belong to Deity, for all wisdom is 
from him, all truth, justice, mercy, and the other attributes. None 
of these were made or acquired by study or practice ; they are spon- 
taneous parts of Divinity. 

Suppose that each of the several attributes were separate and 
alone, parts of Deity, and all of them perfectly helpless and depend- 
ent, except in so far as relates to their own constitution or object, 
and needed only a master-spring to bring them together into harmo- 
nious operation, without which no Deity in perfection could exist ; 
this would decide that this Master-spirit alone was Deity, and that 
all the rest were subordinates. 

But this could not be, for all the attributes, singly and collectively, 
must, even from eternity, call for the union and harmonious action 
of all at the same time. No one of them alone, or any fractional 
part of them, is Deity, or independent — all of them together are inde- 
pendent eternities, and Deity in harmonious perfection. No one 
attribute has either the precedence, the priority, or the superiority, 
or the infinity of right ; but all the attributes have a self-dependence 
or dependence of infinity, immutability, etc., so that it may be said, 



ITS AUTHOR. 



63 



Deity is everywhere m perfection, wherever are seen the lineaments 
of a single attribute, since they must all act harmoniously and coor- 
dinately. So we see Deity is properly called Infinite Wisdom, Infi- 
nite Reason, Infinite Strength, Infinite Love, Mercy, Justice, Truth, 
and Goodness, the Eternal, Immortal, Invisible, Immutable. 

If we do not allow to each of these attributes a degree of intelli- 
gence, how can we avoid the conclusion, that He is in part, such as 
power, material? Whereas spirituality attaches to each and all of 
God's attributes. Then, again, we must allow a participation in the 
nature of each other, somewhat insex>arable and diversified, from the 
very nature of the case. 

Each attribute of Deity is self-existent, self-constituted, and em- 
ployed ; each and all of them are coeternal and immutable. Each, 
to exist, needed the cooperation and effort of all the other attributes, 
in bringing it into existence, (if we may so speak,) and sustaining 
that existence when enjoyed. Eor instance, Omnipotence ; the All- 
powerful could neither have been self-existent nor all-wise, without 
the attribute of Law or Order to regulate ; immutability, to sustain ; 
and immateriality, to give him omnipresence, so that He may be 
everywhere at one and the same time. Hence we see the whole 
brotherhood of attributes, each systematically and harmoniously at 
work, as if entirely independent of all else, as they really are inde- 
pendent, for the attribute of Independence constitutes them all inde- 
pendent in a sense, while they are thus dependent ; just as it is of 
the attribute of Justice or Truth. All and each are just and true, 
because they are attributes of Justice and Truth. As each and all 
of the attributes are immaterial, eternal, and independent, Deity 
must have been the First and the Last — the Uncreated, so that each 
of his attributes would have been coordinate, and without priority or 
superiority, or such a being as the God of the Bible could never have 
existed. For each and all these attributes must be as though they 
were perfectly independent and self-existent, while they were thus 
dependent on each other for that existence ; each and all must have 
an existence at the same time. 

There can be power without Eternity, Immutability, or Omni- 
presence ; but there can not be infinite power without these and the 
other attributes. So, when we speak of an attribute as eternal, we 
imply not only a relationship to the whole brotherhood, but the 
mutual dependence of all these otherwise infinite independencies — 
these self-existent eternities or infinities. 

Suppose Deity could have existed without the attributes of plan, 
order, law, purpose, even if creation had advanced, chaos would 
have remained chaos still, and confusion and anarchy prevailed. So 
also of Love. Then anger would have made him only an object of 
fear. So of Justice, if not tempered with Mercy, and so of his other 
attributes. And, if it were not for the attribute of Immateriality, 
He would fill the universe, and leave no room for material objects ; 
but being a Spirit, it can not be shown that space is necessary to his 
existence. 

I am Eternity, including all the past, present, and future. I am 



64 



THE GREAT LAW BOOK. 



Infinity — none higher, better, excelling. I am Season— all else is 
folly. Power, without or beyond me, there is none. There is but 
one Truth, one Power, but one Wisdom, but one Law or Order 
" There is no power but of God." " God is Love." "He is all in 
all." The only source of all good. He is the Good itself, the Unde- 
rived ; all else is derived. 

God's nature, taken as a whole, is composed of, and necessitated 
by, the several attributes or elements of that nature, so that not one 
of them can be dispensed with, not one that is not called for by 
another. Thus, his wisdom sees what is best, his goodness wills it, 
and his power secures it. His justice calls for the right, his truth 
testifies to it, and his fidelity makes it sure. His reason calls for pro- 
priety and uniformity of results, his order and his immutability insure 
it. His self-existence demands his eternity, and both his independ- 
ence and spirituality. So also of his moral attributes. 

The Catechism says: "God had before determined whatsoever 
comes to pass." This " before" must mean from everlasting, else He 
could not have had "foreknowledge ;" "Whom He foreknew, them 
He did predestinate to be conformed to the image of his Son." "He 
did predestinate" — this, being in the past tense, must mean that it 
was done before He created man; that is, from eternity; for with him 
they are both one. And, if he foreknew what rule, law, or arrangement 
would be best for the government of the minds, and control of the 
things He would make, He determined it as soon as He foreknew it. 
Consequently, all law, order, is fixed from everlasting to everlasting. 
The nature of God is the same as the attributes of God. His nature 
and name are the same. 

The constitution of man's being, physical, mental, and moral, is 
made conformable to the natural law of his and all existence. This 
natural law alone is adapted to his highest happiness, and all devia- 
tion from it is a war upon that happiness and that nature, conse- 
quent upon this law. It is made known to us in the Bible, and every 
attempt to impair or alter it proceeds from an impious and wicked 
conspiracy against the race. Even the renowned king of Persia, 
Artaxerxes, acknowledged his adherence to the God of heaven, and 
the superiority of his laws. 

But suppose, after all the other attributes had been considered, 
that of the Natural law, so far as the plan of construction by which 
the universe was to be constructed and directed, be added, and that 
they are thus created — thus far, all is perfect, and we have a perfect 
Deity and a perfect universe. Now, suppose that this natural law 
extended not to the powers of locomotion, reproduction, control, or direc- 
tion — would not this impeach the justice, mercy, and wisdom of the 
Deity himself? Would it not seem as if He made a universe perfect, 
for the purpose of seeing how soon it would rush back to confusion 
and chaos, when abandoned by him ? Por if this law extended no 
further than creation, how long would it be after the grand, stupen- 
dous machine had been set in motion, before the elements would 
clash, worlds dash against each other, and tumble into fragments ? 
Or, take another view, the gases would explode, the order of nature 



ITS AUTHOR. 



65 



in the vegetable and animal world would be subverted, and confusion 
take the place of order and regularity. Without the predominance 
of the natural law, what guarantee would there be that Indian corn 
would not become wheat, and wheat, rye, oats, or barley ? Or that 
the horse might have six instead of four legs, two heads instead of 
one? Or that man should not have three instead of two hands, 
twenty instead of ten fingers, a face turned backwards instead of for- 
wards? These considerations, which might be multiplied to any 
extent, show the necessity of an arrangement, by which to control, 
and render certain the continuance of the order of nature, in the per- 
fection in which it came from the hands of its Creator. 

Or if it be contended that this law did extend to all except 
the conduct of men and angels, then there would be no transgression, 
consequently no sin — for, where there is no law, there is no sin, 
because sin is the transgression of the law. 

But if a law exists respecting our animal nature, one must exist 
also concerning our thoughts and actions, having regard to our moral 
nature, else it would not be wrong to war against our physical 
nature. Thus, we have a law concerning reproduction, which calls 
for the seventh commandment ; our life and comfort, which calls for 
the sixth; our property, calling for the eighth; our good name, 
calling for the ninth. But if we admit that this law extends to all 
acts of all things, through time and eternity, then we see the good- 
ness and mercy of God, in revealing to us in his word his natural, 
unalterable law or order. "With such law as the law of our constitu- 
tion, according to which we were made, it is evident no other could 
be admissible ; and, being a part of the natural law or great plan, 
and depending, not on the will of God, but on the unalterable law of 
his own being, we have the assurance that it will never be changed, 
leaving as they are, good, good, and evil evil — light, fight, and dark- 
ness, darkness. 

SPECIAL PRECEPTS. 

There are commands, or special precepts depending on the will of 
God, and not necessarily a part of the law of his own existence ; but 
none of these touch the fundamental law of our being — our actions 
towards ourselves and others, and all created matter. Whenever we 
find anything in God's commandments not necessarily springing from 
this natural law of being, but which applies to a particular person, 
society, or community, that is so far subject to the will of God, and is 
specifically and intelligibly spoken, for the example and observance 
of only such, and even of them during the specified time for which 
the precept was given. But remember, this command always comes 
from the Father or the Son — it is explicit and peremptory — the exact 
tiling spoken, and that only, and just in the way and manner spoken. 
Man never has a word to say, or any thing to do about it, but to hear, 
obey, and live ; or hear, reject, and die. He has his choice of these, 
for without it he would not be a free moral agent. But God, as his 
Creator and Sovereign, can concede nothing more to him. He alone 



66 



THE GREAT LAW BOOK. 



knows what the natural — the moral law is ; and this He himself can 
not change. He also alone knows what practice will be best adapted 
to each dispensation, for beyond what grows out of the Natural law,) 
and He alone has the power of choosing what it shall be and enforc- 
ing it with penalties ; and man has no discretionary power about it, 
whether it pertain to civil or ecclesiastical matters — the magistracy — 
suing at the law — who shall be our judges, executive — or who shall 
preach the Gospel, exercise discipline, baptize subjects, or celebrate 
the Lord's Supper. "Wherever we rind that neither God the Father, 
nor God the Son has given specific rules, more than are found in the 
natural law, then there are to bo no others. Man can not supply any. 
Hence, all men, in such cases, fall back, independent of all other men, 
upon the Natural law — here all stand on an equality, amenable only 
to God, until they violate one of the natural laws, relating to then- 
duties as social beings. Oppression for instance, violates every law 
of man's being, and all the commands of the decalogue. All men 
have a right to enjoy the laws of being, unimpaired and unabridged; 
this is secured to them by all the attributes of Jehovah. Under the 
guidance of a just and faithful magistracy, it is not only the people's 
right, but their duty, to arrest and punish the lawless wherever 
found. 

ATTRIBUTES . 

"Who, and what is God? 

Life — Consciousness — says, I am God — there is, and can be no 
God without me. No, says "Wisdom, [Life, Consciousness, these 
merely exist even in created beings, and God the infinite one must 
be self-existent,] I am God, there is and can be no God, no perfec- 
tion without me. God must be infinitely wise ; and so we might say 
of the other attributes. Order exclaims, Without me there would be, 
to be sure, evident and indubitable marks of Deity upon each and all 
of you ; but without me all, notwithstanding, would be chaotic — an- 
archy and confusion. I am a necessary ingredient ; without me there 
is no Deity in perfection. Still, though each and all of these seem 
to possess marks of Deity — when taken separately, they do not con- 
stitute Deity in perfection, but, taken collectively, cause a unity of 
each and all these perfections, thus presenting before our minds 
the true idea of a perfect Deity. 

Law is an all-pervading element of Deity, extending to all crea- 
tures, animate and inanimate. 

It is compounded of the various attributes of Deity. 

It may be seen in all the displays of Creative power, as well as in 
his revealed will. 

It is not an individuality that may be seen or felt, standing out 
separate, and independent of every other — the product of another's 
will, another's power or word — but is necessarily an ingredient, a 
constituent or integral part of Deity in perfection. 

God's creative act is not the law, but is the result of, and conse- 
quently posterior to it. 



ITS AUTHOR. 



67 



God's providential and preserving care is not the law, but is poste" 
rior to, and the result of it. 

God's words or commands are not the law, but the exposition 
thereof. 

God's will is not the law, independent of his other attributes, for 
this would suppose a perfect Deity preexisting, from whom law 
emanates in obedience to will, and depending upon it, instead of upon 
the immutable, eternal constitution of Deity in perfection. 

Even Deity himself, in his sphere, is a subject of this Natural law, 
in all his attributes, words, and actions. It is in it that He lives, 
moves, and has Ms being. By it, or according to the dictates of his 
nature, are all his actions controlled, so that nothing independent of 
these is subject to his will. But his will, and all other things per- 
taining to his character and attributes combined, harmoniously exist 
and act together, composing what we mean by law — the Natural 
law, or order of things. 

God's works, his commandments and ordinances are but so many 
books or commentaries to instruct man in the nature of God's being 
and character — the nature and character of accountable, and of infe- 
rior beings — their relations, dependencies, obligations, and accounta- 
bilities to himself and to the creation. 

Consequently, man must see and feel what an ocean of goodness, 
mercy, and benevolence lies treasured in the bosom of Deity, gratui- 
tously dispensed from day to day, from hour to hour, to all the infini- 
tude of being, from the highest angel to the lowest man; from the 
largest quadruped to the smallest reptile ; as well as to all inanimate 
creation, as their several constitutions, and natures demand. 

The mystery of the Godhead is in self-existence. His Goodness 
or Holiness is in his fidelity. 

It is in all these books of God, (those of Creation, Providence, and 
written Revelation,) that we have the Godhead shadowed forth 
around about us, the only medium in and through which the finite 
can. behold the Infinite ; the dependent the Independent ; the unholy 
the Holy. 

Hence we see there can be but one law, and that was uncreated, 
eternal. 

This law can never be amended, abridged, or annulled. In its pur- 
view are no provisions for such an end, but in its existence and na- 
ture, every thing to render them impossible. 

There is, in all the Universe of Being, neither an object or a sub- 
ject competent, if ever so much disposed, to the task, not in a single 
particular, whether with reference to mental, moral, or physical ex- 
istence ; for, in the very nature of things, this would be impossible, 
unless Deity could undeify himself, and then change the whole na- 
ture, constitution, or order of things, which, from the nature of his 
own being, he can neither do nor desire to do. 

But He can give (as he has often done) special statutes to a par- 
ticular individual or nation, for a specified object, as in the cases of 
Abraham, Moses, and the Jewish nation ; but these are unlike the 
General commands, agreeing only with the Natural law, of which 



68 



THE GREAT LAW BOOK. 



we have been speaking — are not like them, of universal application. 
This license can not be pleaded as a precedent for any other indi- 
vidual, or nation then existing, or ever afterwards to exist, and when 
the specific object for which it was provided shall have been attained, 
the command (for it can not be a law) ceases to be in force, either as 
an example or an obligation, but is as though it had never been. 

Hence, all the commands of G-od to man, of universal application, 
relate to the law, the immutably fixed rule or order of things. These 
are denominated General, while all those that are of limited dura- 
tion, either specific or from the nature of the case rendered so, we 
denominate special commands. 

This distinction, kept in mind, will aid the student of the precept- 
ive part of the Bible, in understanding many things, both in respect 
to ecclesiastical and political economy, which now seem to be irre- 
concilable or ambiguous. 

G-od often speaks relating to the General — the Natural and fixed 
law, (general because of universal application in all time,) but always 
in a manner either in the text or contexts implying its relation to 
this, and not to the Particular, or mutable, ephemeral " law" or 
command. The difference is, that the General law is already fixed 
and immutable — the Special, He can or not, as may seem best to 
him, call forth, without disturbing the order of Nature. 

God says: "Pray without ceasinq." "By prayer and sup- 
plication let your request be made known unto Me." But man 
says, No, that is not the thing the mind needs ; you shall pray to 
our rulers. God says, " Forsake not the assembling of yourselves 
together to worship me;" man says, If you meet together for such 
a purpose, it will be dangerous for you, so you shall not meet together 
to procure food for the mind. God says, "You shall love and 
serve me, which is your highest duty and best interest;" man 
says, You shall love and serve me, this is better for the mind. "Who 
knows what is best for man ? God, the infinite Creator, or puny, 
finite man, the creature ? Who is best fitted to give commandments 
for the government of the mind ? God says, we shall think of him, 
and study his character and works ; man says, You shall know no- 
thing, nor think any thing about God, you shall know only what 
will serve to elevate me, to bring me into the government of the 
Universe. "Who, we would inquire, is capable of giving command- 
ments — God, who is infinitely wise, or fallible man ? 

Law or order is the infinite and eternal conception, symmetrically 
mirrored forth in universal being, and in accordance with which all 
things consist. 

If law is an element of the divine reason, still it must be coeternal 
with that reason, or we should say it is the result of that reason, (the 
same as creation is the result of the wisdom and power of God.) in 
that case it would be a creature, an entity, and Deity existed without 
the attributes of order or purpose. He never could have thought, 
reasoned, considered, nor willed, before the work of creation began, 
which is an absurdity. It is, therefore, a constituent part of Deity. 

A command — precept — may proceed from the will, but it can no 



ITS AUTHOR. 



69 



more proceed from the law — the order of being— than will can from 
the law. It is a coexistent element of Deity. Every attribute of 
Deity is under an independent, immutable, eternal, just, and righteous 
law ; each is coexistent with, dependent upon, and independent of the 
other. Any less of order, or of this Natural law, and Deity is a 
nullity, a bundle of absurdities and contradictions. But the Deity of 
the Bible is Deity in perfection, not only in existence, but in thought 
— word — action. This unerring rule, by which He acts, being a co- 
ordinate, energizing, controlling element of his nature, shines forth 
in all He is, all He does, thinks, wills, or says, in all He has done, or 
has promised to do. In him is order in perfection, and perfection of 
order. 

Each attribute of Deity seems to emanate from, and depend upon 
another attribute, or all of them colleotively ; for instance, Beason 
seems to emanate from Omniscience, and Wisdom from Beason and 
Order— Law and Truth from each and all of them. And to them must 
be added, so far as order, reason, and wisdom are concerned, Omnipo- 
tence, Omnipresence, will, purpose — then follow justice, goodness, 
mercy, and so we might link or interweave all the attributes of Je- 
hovah. As to the works of God, creation is not only the result of 
God's power, but of his reason, discrimination, wisdom, fidelity, just- 
ice, goodness, mercy, and truth. Preservation is the result not only 
of his power, but of his care, his watchful providence, his immuta- 
bility, and his eternity. All of these works naturally flow from and 
are the result of law or order. 

The Written Word, also, is the result of the great plan or order, 
which existed as a constituent part of Jehovah, and was manifested 
in due time, through his truth, power, love, and wisdom. Neverthe- 
less, all these attributes coexisted and formed a common brotherhood, 
never to be separated or changed. G-od could not have existed a 
moment without this attribute. It is an indispensable element of his 
as well as of all being, an originating, upholding, directing element. 
It is an old adage, that "Law is the first order of Nature." If by 
this is meant the foundation-stone of universal being, there is, in a 
Sknse, truth in the assertion; but if it is intended only to imply that 
G-od, after existing in perfection as his first order, that law is the first 
thing He made, it is not true ; for as we have seen, law belongs to, 
and is a component part of Deity, as much as reason and wisdom 
are ; they can not be separated. 

Should it be asked, whence, then, comes God's Holiness ? we 
answer: Is there no virtue, nothing right and praiseworthy, in 
existing with a character of such attributes as we ascribe to Deity, 
instead of those of a contrary character? that is, of malevolence 
instead of benevolence ? 

There is, after the existence of such a being, virtue and goodness 
enough on which to predicate all the holiness necessary, in his fidel- 
ity, his living, thinking, willing, acting in perfect accordance with all 
these attributes, both in regard to himself and the universe of spirit, 
mind, and matter. There is, therefore, no want of personality and 
holiness visible in the Deity we worship, before Ho began to create, 



70 



THE GREAT LAW BOOK. 



uphold, sustain, govern, control, reward, and punish. Eight, perfec- 
tion, justice, goodness, truth, love and the other attributes, may all 
be self-existent, eternal, in connection with wisdom, power, etc., for 
all these may exist in, or with but one subject ; whereas wrong, im- 
perfection, injustice can never be self-existent and eternal, because 
there can never be a wrong before there is a right, nor a rebellion, or 
a sinner, before there is a subject to transgress a reasonable require- 
ment, or a sovereign. Consequently right is a natural element, 
wrong is unnatural. Eight is a good — a blessing ; wrong an evil — 
an unmitigated, inexcusable curse. One is the infinite good, the 
other the unpalliative bad. One is constructive, the other destruc- 
tive. 

Hence without the destructive element, immutability naturally, 
eternally existed ; and so of all the attributes of Deity. And but 
for creation there could have been no opposing, destructive elements, 
each one of which necessarily aims a blow at all the attributes of 
Deity, and would, if possible, annihilate them. Hence the war be- 
tween the good and the bad — Deity and his antagonist the devil — 
the righteous and the wicked. 

Deity is composed, then, naturally and necessarily, of all the good 
which existed from all eternity. All power, all wisdom, all immuta- 
bility, all order or purpose, all perfection, and every other good, nat- 
urally and necessarily belong, originally and exclusively, to Deity 
alone. He, from first to last, stands the living, acting, moving, con- 
trolling cause of all things. But in what does the life-giving energy 
of Deity consist ? Where is the main-spring of life and action — the 
impelling motive power ? Where ? In what ? The answer to this 
must be : "No one by searching can find out God unto perfection." 
It is impossible. " Great is the mystery of godliness." 

We are now prepared, it is hoped, more intelligently to enter upon 
the examination of the works, words, and ways of God, as manifested 
in the following Dispensations, namely : 

1. The Paradisiacal, or upright period. 

2. The Patriarchal. 

3. The Jewish. 

4. The Christian. 



CHAPTER III. 



DISPENSATIONS 

Have respect to " God's dealings with his people — the method of 
Providence." They are always from God, and attended, more or 
less, with visible tokens of the Divine presence. 

There has been little uniformity, either in the number, character, 
or exact time and duration of them as defined by ethical writers on 
the subject. Consequently it will not be considered unpardonable, it 
is hoped, should we add to the diversity of opinion heretofore ex- 
pressed. 

It will be sufficient for our purpose, however, to treat of only the 
Paradisiacal, Patriarchal, Jewish, and the Christian. Should we al- 
lude to any others, it will be wholly gratuitous ; our main object, in 
the examination, being to ascertain who is the Law-Giver, the Cre- 
ator, or the Creative ; who may and who may not become preachers 
of righteousness ; whether the good or the bad have had a visible 
organization; and that there are no invidious distinctions among 
God's people — no sectarianism; but God's — Christ's Church con- 
sisted of all the good — Satan's of all the bad, etc. 



SEC, I. THE PARADISIACAL. 

" And God saw every thing that He had made, and behold it was very good."— 
Gen. 1 : 31. 

No sooner had man been created, and pronounced " very good" — 
being yet in his innocency — than his Creator began to acquaint him 
with the Law of his being, and of God's will relating to it. Never 
has man been in as favorable circumstances to legislate for himself as 
in this moment of uprightness. And, had it been intended that he 
should ever do it, this doubtless would have been the auspicious mo- 
ment. But no, in the outset God meets him face to /ace, and first 
unfolds to him some fundamental demands of his nature, as well as 
his obligations and privileges, in commands, permissions, and prohi- 
bitions, pertaining to the Natural, General Law, and the Special 
Statutes. There seems to be in this first lesson a synopsis of all that 
was important for them then to know and observe, both as to them- 
selves, to God, to the vegetable and mere animal nature. 



72 



THE GREAT LAW BOOK. 



Gen. 1 : 28-31 ; 2 : 15, IT, and 24: " And God blessed them, and 
God said unto them, Be fruitful, and multiply, and replenish the 
earth, and subdue it, and have dominion over the fish of the sea, and 
over the fowl of the air, and over every living thing that moveth 
upon the earth. And God said, Behold, I have given you every 
herb bearing seed, which is upon the face of all the earth, and every 
tree, in the which is the fruit of a tree yielding seed ; to you it shall 
be for meat. And to every beast of the earth, and to every fowl of 
the air, and to every thing that creepeth upon the earth, wherein 
there is life, I have given every green herb for meat : and it was so. 
And God saw every thing that he had made, and behold, it was very- 
good. And the Lord God took the man, and put him into the garden 
of Eden, to dress it, and to keep it. But of the tree of the knowledge 
of good and evil, thou shalt not eat of it : for in the day that thou 
eatest thereof thou shalt surely die. Therefore shall a "man leave his 
father and his mother, and shall cleave unto his wife : and they shall 
be one flesh." 

All these, the law of their natures demanded, and God's special 
Providence furnished, and precepts conferred. But among them all 
there are no ritual or ceremonial commands to be observed or ab- 
stained from. Nothing for either Bishop, Priest, Cardinal, or Pope 
to perform. The subject and object of worship alone are brought to 
view. 

How different was this interview from that recorded in Gen. 
3 : 8-24, where the great Legislator and Benefactor becomes the Judge 
and Avenger of wrong-doing. As yet no angel, no dreams, visions, 
CJrims and Thummims, to intercommunicate between God and our 
first parents. In this short history is contained the most that we 
know of the Paradisiacal Dispensation. It can not be doubted, how- 
ever that Adam and Eve were sufficiently informed both as to the 
Natural Law, and those special precepts pertaining to their relation 
and duties as moral agents enjoying a period of probation. Else 
why and whence, legitimately, their accountability ? It is no less 
true, moreover, that moral light has been progressive. 

Hence, we see that the period occupied by this dispensation must 
have been very short ; and its history crowded into the small space 
quoted above, while its actors consisted of only two individuals. 
And God, in person, familiarly discoursed with the subjects of it, in 
all the faithfulness which its importance demanded. 

SEC. it — THE PATRIARCHAL DISPENSATION". 

God's dominion is over man, but man's " is over the fish of the sea, the fowl of 
the air, and over every living thing that creepeth upon the earth. Thou madest 
him to have dominion over the works of thy hands," (Jer. 12: 28; Ps. 8:6,) 
not over one another, except in God's prescribed way, by special commands. 

Man is no longer in his innocence, nor in the delectable Paradise 
in which he was first placed ; but is- a criminal cast out into a world 
of care and trouble, hardship and privation, sickness and death; still, 
he is cared for, and allowed another probation, in which to regain 



DISPENSATIONS. 



73 



the, losses of the former. But in this, God changes not his character 
toward the fallen ones, as a Law-GTiver. He continues to claim the 
right to instruct, command, and to be obeyed. To the General 
Law, the Special Precepts, He now adds the Eitual or Ceremo- 
nial Precepts, relating to sacrifices and other services. And in ad- 
dition to his own personal interviews with the race for their instruc- 
tion, encouragement, and admonition, are added other mediums, 
such as dreams, visions, angels. But in every instance God is the 
Legislator and man the subject. An equality also is seen in all their 
duties and relations. No one is greatest — no one least. No titles 
conferred — no powers delegated by one person, or body of men, on 
another. Nor are any discretionary privileges conceded by either 
God or man. 

A Priesthood and sacrifices were instituted, but with all the spe- 
ciality — the particularity, especially the Jewish, becoming a supreme, 
all-wise, and benevolent Law-Giver and Judge. However diverse 
may be the opinions relating to the origin and introduction of sacri- 
fices and the priesthood, there can scarcely be two opinions among 
Bible readers, relative to Patriarchal knowledge of the law of their 
being, so far as mirrored forth in the Ten Commandments, as yet un- 
written, but doubtless only proclaimed as is manifest from the his- 
tory, especially that part of it found in chaps. 4, 6, 12, and 20 
Gen. The Historian in so brief a history of this long period, has 
failed to acquaint the inquisitive reader with very many things 
he would like to know ; and hence the necessity of learning some of 
them, the least important for us to know, by inference. But the 
moral precepts relating to the law of being, are common to all men 
in all ages, and under all circumstances ; while the moral precepts, 
or precepts relating to men's manners, of a special character, pertain 
to those individuals, or communities, or nations, to whom they are 
particularly addressed ; and for them only during the period specified 
or indicated. 

Very little was said, at the introduction of this Dispensation ; al- 
most nothing except what is found in the curse pronounced at the 
time of the fall. See Gen. 3 : 14-24. Nor do we read of any par- 
ticular change or addition from the commencement till after the flood, 
a period of 1600 years, to the days of Noah, and to the days of Abram, 
2008 years, when a covenant was made with them, and circumcision 
introduced, (see Gen 9 : 17,) which is the first visible symbol of dis- 
cipleship we read of; before, they were known by their obedience to 
the Natural Law, and the special, moral precepts. It was instituted 
A.M., 2107. 

A Table of principal actors of this age, called Patriarchs. Copied 
from a Chronology and Universal History, published by J. H. Colton 
in 1847 : 

" Patriarchs before the Deluge. 

Years. Years. 

1. Adam lived 93' > and begat Seth at the age of 130 

2, Seth " 912 " Enos " 105 

4 



74 



THE GREAT LAW BOOK. 



3. Enos 

4. Caanan 

5. Mahalaleel 

6. Jared 



lived 



Enoch 

Methuselah 

Lamech 



Years. 
905 
910 

895 
962 
365 
969 

m 



Years. 

and begat Caanan at the age of 90 



Mahalaleel 

Jared 

Enoch 

Methuselah 

Lamech 

Noah 



10. Noah at the period of the deluge was aged 600. 
The period of the deluge from the creation was 1656. 



70 
65 
162 
65 
187 
182 



After the Deluge. 

Years. 

1. Shem, the father of Arphaxad, lived 600 

2. Arphaxad, " Salah, " 438 

3. Salah, " Heber, " 433 

4. Heber, " Peleg, " 464 

5. Peleg, " Reu, " 239 

6. Reu, " Serug, " 239 

7. Serug, " Nahor, " 230 

8. Nahor, " Terah, " 148 

9. Terah, " Abraham « 145 
10. Abraham, 175." 

To this table the names of Isaac, Jacob, and his twelve sons, who 
are sometimes called Patriarchs, are not added, and perhaps for the 
reason that the author would include them in the Jewish Dispensa- 
tion, dating its commencement from that time, instead of the day 
when God led them from Egypt, as in Ex. 12:25, thirteen years after 
the fall ; or when He changed the priesthood and gave other ceremo- 
nial precepts; wrote the Ten Commandments on tables of stone, 
etc., etc. 

Of the Priesthoods and their duties, we shall have occasion to 
speak more particularly, and at length, when we come to the Jewish 
Dispensation. And also, since so little is said of offerings and sacri- 
ces. in this dispensation, a further consideration of them is reserved 
for that occasion. 

Definitions of " Law" terms, and a few other things of much 
importance, perhaps, should have been considered at the commence- 
ment of this part of our work. True it is, that the Bible recognizes 
distinctive principles classed under the general term, Law, which at the 
present day is made to mean almost every thing but the right one. 
Law, then, is one — an element of Deity — of Universal Being, etc., 
etc. The Natural Law. There are two grand divisions of Law: 
one pertaining to manners, moral action r thought, mind, etc. ; the 
other to control, physical action, to mere matter. The term Law, 
when strictly spoken, applies only to this natural constitution, gov- 
ernment and control of existences. Precepts, commands, statutes, 



DISPENSATIONS. 



75 



etc., etc., often improperly denominated laws, are not the Law, com- 
ing either from God, man, or a body of men. 

Commands, etc., are of two characters : one relating to this Law 
above described, which is unalterably fixed ; such as the Ten Com- 
mandments and the like — which could not be other than what they 
are ; which we call, for convenience' sake, general, because of their 
universal applicability in, through all time and under all circum- 
stances; and the other pertaining to things which God might or 
might not do, without disturbing the fixed constitution of things — 
such as ritual or ceremonial, and other special services, which we 
denominate special precepts, because not necessarily pertaining to 
the Natural Law only, but is applied to it as well as to all precepts. 
The adjective Moral is as applicable to the latter — the precepts, both 
general and special — as it is to the former, the Law, wherever the 
acts or manners of men are concerned. For all the acts of intelli- 
gencies partake of a moral character, good or bad. But all Law re- 
lating to mere matter has no such character, except as pertaining to 
Deity himself. 

The natural or universal Law has no positive principle attached to 
it, while all the commands, rituals, etc., do have, either pertaining to 
their character or to their observance. The natural or general Law, 
is then, in its effects, both moral and physical. Commands given to 
man are always special, and may always partake of a moral or im- 
moral character. The commands may be divided into two classes ; 
those of the general, and those of the special or ceremonial. 

Rituals commence at the fall, and continue to the Christian Dis- 
pensation ; they are peculiar to the ages of the Priesthood. The prin- 
ciples contained in the Decalogue, depended not on the will of Deity 
more than they did on his other attributes, but they were necessitated 
by his entire nature. But it is not so with the special precepts — com- 
mands of God, the rituals, ceremonials ; for these are not, like the 
former, written on man's nature. 

These general and special precepts are, in their varieties, all-per- 
vading features of the Bible. And when used in an intelligent man- 
ner, it will readily be seen what the mind of the spirit is. The Law 
i3 immutable ; the commands relating to it are immutable ; while 
those relating to rituals, ceremonies, can be altered or annulled at 
the pleasure of him who gave them. 

There are other distinctions created by civil and political writers, 
namely, civil, municipal, judicial, criminal, etc. ; and ethical writers 
have almost numberless disciplinary regulations, both of which will re- 
ceive due attention in another place. 

The specialities, or special precepts, rather than the general Law, 
characterize each dispensation. Each has precepts common only to 
one another; while those flowing from the natural Law, the Ten 
Commandments and the like, are common to alL 

But the rituals, the ceremonials, and the special precepts relating to 
them, distinguish one Dispensation from another. Those of one can 
not be claimed or used by another, because of their inappropriateness 
except when expressly reenacted. 



76 



THE GREAT LAW BOOK. 



These and other things, kept in mind, will greatly subserve our 
purpose, in evolving the mind and will of God, and the relations and 
duties of men, in every age and dispensation. 

And there are certain things which may be denominated — general 
—common rights. Men have one parentage, one law, one probation, 
one destiny, death and the judgment, after which follows happiness 
or misery, as our several characters demand. 

Man, notwithstanding all this, stands alone, in all the dignity of his 
native equality, ready to any communications relating to the general 
Law, or special precepts, relating to ceremonies or rituals. "What 
of the special any one receives, is for time alone, and for the time 
specified or implied. If given to a community or nation, they are 
only for them. But to repeat : 

Nothing, except what necessarily grows out of the general, natural 
Law, follows of course from one dispensation to another. And each 
and every ritual, ceremonial, precept, must bo specifically commanded 
by God himself. The commands of universal obligation continue 
through all time, and are to and for all peoples and places, and 
under all circumstances and conditions, those for particular persons, 
communities, times, places, circumstances, and conditions, for a limited 
period only. 

No formal repeal of any of these specialities is necessary, when 
giving place for another Dispensation ; for the introduction of other 
characteristic precepts is a virtual abrogation of all the past, except 
any which may be honored with a specific service in the new. In 
all these changes God had uniformly but one practice. "We begin 
each new Dispensation as though there had never been an old. 

It should be remembered, while considering this subject, that 
Satan and his hosts commenced with this Dispensation those rites 
and ceremonies, at first so similar to those of the other party, as 
hardly to be distinguished, but winch have grown into all the gross- 
ness, the superstition, cruelty, extravagance, and degradation of the 
heathen, the pagan, and the semi-Christian ages. "Who can count 
the groans or number of its victims ? who measure its depths of de- 
pravity ? the quantities of human blood spilt on their altars ? or com- 
pute the millions and billions of treasures worse than wasted in such 
a service? 

The period occupied by this Dispensation reaches from the fall, 
for all peoples, to the coming of Christ, (4000 years,) except the 
Jewish, as seen in our next article; which commenced with the 
writing of the Law, and ran parallel with this above 1491 years. 

In this book we have an account of several dispensations : The 
Paradisiacal, Patriarchal, Jewish, and Christian. These demand 
our attention and are worthy of special study. In their economy 
mo3t important principles are involved. In their history, the charac- 
ter and government of G-od are clearly to be seen, and the nature of 
man developed. 

The first had respect to man as he was in his entirety ; the second 
as he was after he had eaten of the tree of the knowledge of good and 
evil, and continued till superseded by the Mosaic and Christian in- 



DISPENSATIONS. 



77 



stitutes. But man being in honor, abode not. He listened to the 
arch-deceiver, and fell from his high estate. All is seemingly lost. 
In his utmost need, a ransom is found. Man is placed under a dis- 
pensation of mercy, sacrifices are instituted, and the true worship 
of God established. 

It may be proper to remark, in this connection, that the Patri- 
archal dispensation was introduced by God himself, who appeared 
in person, and appointed its ritual in all its parts. The same is true 
of the Mosaic and the Christian. The Lord Jehovah descended to 
Mount Sinai, and proclaimed the law and all its appointments. 
And when the "Word, who is God, appeared in his temple, He took 
away the former, that He might establish the ordinances pertaining 
to the present. Hence each and every dispensation has been the 
special work of God. No man, or set of men, has ever been allowed 
to interpose in their establishment. It is, and ever has been, the 
sole prerogative of God, to give^aw to creatures. 

But to return to the Patriarchal Dispensation. Altars were to be 
erected, and victims appointed to be offered thereon. The priest of 
each and every family was the head of the household. So also the 
patriarch of a tribe might act as priest of that community. Cain and 
Abel brought their offerings. The offering of Abel was in the pre- 
cise form prescribed by the law, and was accepted. But the offer- 
ing of Cain was presented without a sacrifice, and was rejected. 
Doubtless he was instigated by that old serpent, the devil and Satan, 
who had deceived our first parents, to omit this essential part of the 
true worship. It has ever been his device, and all his energies have 
been bent to persuade men to neglect the essential parts of true reli- 
gion, and adopt his counterfeits — to deviate from God's plan. He 
was perfectly willing that Cain should offer of the fruits of the 
ground, if he would only leave out the shedding of blood ; and, being 
an husbandman, Cain readily consented to the suggestion, supposing, 
without doubt, as millions have since, that the substance of the 
thing is what God requires. It was the offering upon the altar which 
had been described and built, and not so much the kind and manner 
of it, though both had been defined, and peremptorily and specifically 
pointed out and commanded. This is clearly seen in the answer and 
punishment of Cain. He was induced to believe that nothing was 
meant by the specific command. You may present an offering of 
the fruits of the ground as acceptably, as Abel can with a lamb 
from the fold. Here we have the beginning of Satan's priesthood 
and mode of attack. And here also we have the beginning of that 
grand division, into which the whole race has been divided. The 
sons of God, the true worshippers, who have scrupulously adhered to 
his law; and the seed of the serpent, who have deviated therefrom 
to follow his devices. The first object was to induce Cain to change 
the rule, and follow his own, instead of taking that which God gave, 
and implicitly following it, as the best and only one to secure the 
desired object. "When this was done, Cain was prepared to think 
lightly of God and all his commands. And so it has been with 



78 



THE GREAT LAW BOOK. 



Satan and his host ever since. They will do what God requires, 
provided they may do it in their own way. 

Here, then, we have the origin of the two priesthoods — G-od's and 
Satan's; of the two legislators — God, who alone is competent to 
prescribe statutes for the government of men ; and who, in no case 
and in no age, has allowed man the privilege to do it, nor has He 
ever given to any one the right to alter or amend his enactments ; 
and Satan and his followers, legislating and giving rules for the con- 
duct of men. Here, too, we have the origin of the two parties — the 
two churches — God's and the devil's. Then, in this sad hour of 
man's history, commenced the sectarian spirit, the jealous, persecut- 
ing spirit, which resulted in the death of Abel and the expulsion of 
Cain from civilized society. Alas! what an hour ! what a train of evils 
resulting from what might have seemed to some of the actors a trivial 
deviation from the express command of Jehovah. Truly, whenever 
God speaks, men are bound to listen, for they may know that He has 
something important to communicate; and when He commands, 
there is something especially important to be observed and done; 
and done, too, in the precise manner pointed out ; for He never, in 
any case, acts without reason, nor commands without designing to 
be obeyed. Man, in nothing pertaining to morality, religion, or po- 
litics, nor in any thing else, which goes to make up his character for 
this life and the eternal judgment, is in a single instance, left to enact 
rules for his own or his brother's thoughts, words, or actions. Con- 
sequently, we find no such liberty in all the Bible. Instead of this, 
both in regard to civil and ecclesiastical matters, He reiterates and 
presses upon men their obligation to observe, keep, and do his sta- 
tutes, and them only. But the devil and Cain must alter or amend, 
add to or take from, the prescribed rule ; and hence the antagonism 
to which reference has already been made, and of which we shall 
hereafter have occasion to speak again, and more at large. 

Before leaving this Dispensation, it may be well to remark, that 
the command instituting sacrifices, is one of a special, positive cha- 
racter, and derives all its importance and authority from the will of 
God, who could have varied the institution, had He seen it to be best, 
without changing the present constitution of things, as existing under 
the natural law, which is always of universal applicability. To dis- 
tinguish them, the first- is called a special, particular precept, hav- 
ing respect to a particular thing, time, place, person, or community ; 
and hence can not be pleaded on behalf of any other person or per- 
sons, at any other time or place. All such enactments become null 
and void, when they have fulfilled their mission, in the attainment 
of the object designed. Whereas the natural and moral law, 
order, or constitution of things, is, from everlasting, immutably the 
same, neither enacted by nor dependent on the will of God, but an 
essential element of his being, coexisting with each and all his other 
attributes ; as really as the attributes of justice, mercy, truth, wis- 
dom, or power. These great natural, moral principles are not depend- 
ent on the will of any being, but are as immutable as the other 
constitutional elements of the Godhead. Destroy this law, order, or 



DISPENSATIONS. 



79 



constitution of the universe, and Satan could desire no greater, more 
sudden or certain overthrow of every enemy with whom he has to 
contend, or cause to fear in this or in any other world. For while it 
would prove his own utter ruin, every other being, created or un- 
created, would perish in the general catastrophe. 

What institutions other than sacrificial were most observed by the 
antediluvian race, it maybe difficult to determine; but their entire 
and polluting apostasy proves conclusively that man and the devil 
had the controlling power in their civil, political, and judicial matters 
as well as in their religious. True it is, that the two antagonistic 
systems have coexisted and gone on, side by side, from the be- 
ginning to this day. 

It is certain, however, that the constitution, law, or order, of which 
much has been said, was early published, and the will of God was 
clearly to be seen in the varied penalties annexed to the transgression 
of that original, fundamental law of his empire. But the publication 
of the great principles of this order did not create the law ; this was 
never made. The publishing of the law was not its beginning — it 
existed of old, even from everlasting. 

It seems that the Priesthood and other institutions ordained of 
God in the Patriarchal Dispensation, continued through that period 
to the giving of the Law on Sinai, and even after that age, until the 
coming of Christ to all peoples, except the children of Israel, who 
from that time entered upon another Dispensation. 

At this period the Jewish Dispensation was introduced as in the 
Pentateuch, which continued till the coming of Christ. This was 
sometimes called the Jewish or Mosaic. Thus it was that the priest- 
hood was changed, other institutions modified, and others appended 
to the covenant of grace. The head of the Jewish family ceased to 
be the priest of his house, and the Levitical priesthood was substi- 
tuted in its stead. 

The universality and sway of the priesthood, from the death of 
Abel to this time, is not to be disputed. Religions of every shade, 
and of all dispensations ; the different ages of them ; the different 
families, tribes, nations, kingdoms ; whether the worshippers of the 
true God, or a representative of him, or of Satan and his hosts; 
whether the religion be Pagan, Jewish, Mohammedan, or Romish — 
from first to last have had their priesthoods, swaying the minds and 
controlling the conduct of all, less or more, over whom, by right or 
wrong, they have obtained dominion. 

It was not the exclusive province of the Priest of the Aaronio 
Order to preach to, and instruct the people ; but mainly to offer 
sacrifices for the remission of sins. No others were allowed to do 
this; -no others could lawfully present the offerings of the people. 
This constitution of things obtained for the Jews till the coming of 
Christ, who was peculiarly fitted to be the priest of his people. The 
high priesthood was his ; and He entered, once for all, into the holy 
of holies, and presented himself for a sin-offering. Thus did Christ 
consummate the design of its appointment, in the one grand sacrifice 
of himself for the sin of the world ; and thus did He execute the 



80 



THE GREAT LAW BOOK. 



office ; and when He appeared in the presence of G-od for his people, 
it ceased on earth forever. True, in one sense, all Christians are 
said to be " kings and priests" — they offer humble, broken, believing, 
confiding hearts, that the atonement may avail for them. Here, 
then, is the beginning and the ending of the priesthood. It is no 
more needed — for " it is finished." 

It will readily be seen, therefore, that a Prophet or preacher has 
quite a different mission. While the priests were under a special 
statute, to offer sacrifices, and while they alone could do it lawfully, 
the prophet and every one, was, by both the natural law and special 
precepts, to proclaim the mind and will of God. Any one— all, if 
they would — might prophesy, or preach the Word. Thus it was 
under the Jewish Dispensation and the Patriarchal, and so it is under 
the Christian. All who will, may speak to and warn the people, in 
the name of God. Each and every one having equal right and equal 
authority, and none a right to say, "We forbade him;" for the di- 
rection is, "Forbid them not." If they love God, they are true men 
— his preachers. If they do not, they are false, and their parentage 
is to be known by their fruits. 

The first Priesthood, the Paradisiacal in one sense, was in every 
human being — the first offering, the aspirations and oblations of the 
souL In this respect, this and the last, the Christian, are alike. 
When first from the hand of God all was very good. No need of a 
mediator between God and the creature. No need of the victim and 
the shed blood. But when man had fallen, then came the necessity 
for the daysman and the sacrifice. This required a ritual arrange- 
ment and ritual priests. But these were all ordained by God ; not 
by man. And, through all subsequent time, no change, no altera- 
tion, no addition could be made, except specifically directed by him. 
Nothing was left to man's wisdom. 

The second Priesthood was in every family, and involves the 
shedding of blood. 

The third, which was the Jewish, was a national priesthood, con- 
fined to the family of Levi ; when that nation was selected as the 
depository of the lively oracles of God. It also required the shedding 
of blood; the high priest offered the grand expiatory sacrifice, for 
the whole Hebrew commonwealth. 

In the fourth, being under the restitution of all things, each and 
every one is his own priest, as in the beginning ; but no sacrifice is 
required, but an humble, broken, and contrite heart. 

It is, then, clearly to be seen, that each and all, at the altar of 
blood — the heads of families and tribes, and the head of the nation, 
for the time being — were the officiating priests ; and the whole eco- 
nomy in all its parts, was the appointment of God, not of man. No- 
thing was left to human direction, for the whole of each and every 
dispensation was divinely established. 

When Christ came, the order was wholly changed. He was the 
one last sacrifice — this He himself offered ; and this brings all men 
back, in this particular, to the Paradisiacal state ; so that he who will, 
can approach unto God through Christ, without the intervention of 



DISPENSATIONS. 



81 



any human being. He, himself the true worshipper, is the only 
priest that can, in the nature of the case, perform the act of offericg 
up his individual heart, and worship God in spirit and in truth. 
Here, again, God has commanded all — man had nothing to do in the 
matter — nothing but to hear, see, consider, obey, and live ; or close 
his eyes, stop his ears, care for none of these things, and perish. 
None may change the order ; none may claim. Our tongue is our 
own, who is Lord over us ? None may refuse to worship as directed. 
The individual is addressed, and he alone is responsible to God. So 
it is as it regards preaching and praying. Each to his own master 
standeth or falleth, and no ecclesiastical interference whatever can 
affect his responsibility. It is not the right of one man, nor of fifty, 
nor of a million, even with a pope at their head, to interfere in the 
matter of individual service to God ; the man himself must render 
that service, in spirit and in truth ; and he alone can do it — no other 
can do it for him. No one need go to Jerusalem, nor is an altar, or 
a sacrifice, or a priest, necessary, or of the least account to any one. 
Each one has but one and the same work to do for him or herself; 
nor is it possible for any human being to render any extra services — 
works of supererogation, in aid of another. All stand on the same 
ground of equality, obligation, honor, responsibility, and dependence. 
Each and every one can be his own, but not another's priest. 

It thus appears that immediately after the fall, a priesthood and 
sacrifices were instituted, typical of the one offering of Christ, and to 
be abolished at his death. But no sooner was this done, than Satan 
introduced his counterfeit and opposing system of priests, oracles, 
and sacrifices ; and induced his followers to adopt them. And these 
two parties, God's and the devil's, and their respective systems, 
precepts, usages, and rites, have continued through all time. 

There is one natural, perfect, immutable law of right, and this is 
God's law, which He commands that his, yea, all people, shall adopt 
and obey. For this law, as described in the Bible, all Christians and 
good men should contend, and just as it is, of universal application, 
without emendation or amendment. No change in and no addition 
to it is to be tolerated. 

But Satan and his legions have no fixed rule of conduct. All is 
fluctuating, uncertain, evanescent, changeable, discordant, contra- 
dictory, to suit circumstances and times, as different parties may 
imagine necessary to promote their own selfish, nefarious designs. 

The great effort is to modify those natural laws, as seen in the 
commands of God, that good men and bad may coalesce and cooper- 
ate, and in such a manner as inevitably to insure the corruption of 
the good and triumph of the bad. Whereas the requirements of 
God make it the duty of his people to come out of the world, and be 
separate to do his bidding, and nothing else thereby letting their 
light shine, that others may admire it, and glorify our Father in 
heaven. As there are two parties and two leaders, so there must be 
two codes, or sets of rules — and two religions, the true and the false. 
Keep these distinct, and all must see the right. 

A vast many, who pretend to belong to God's party, claim that 

4* 



82 



THE GREAT LAW BOOK. 



those of the other party may come in, and legislate for, and rule 
over, indiscriminately, both parties. Few there be that sustain the 
prerogatives of G-od, and defend his right to command in all things 
whatsoever. Strange inconsistency thus to rob G-od of his dominion, 
for the sake of installing Satan on his throne. Such amalgamation is 
abhorrent to every sane, pure mind. Would that men could speedily 
come to know to whom belongeth the kingdom, and the dominion, 
and the power under the whole heaven. 

If wicked men have the right to enact statutes, and reign over good 
men — where is the right proclaimed and the authority given ? Surely 
not in the Bible. We know they often do it ; but not by right, but 
by superior strength, by force and fraud. Hence, when the wicked 
rule, the people mourn. So it ever has been. 

God claims the service of his subjects ; but this He can never have 
while they are under bonds to serve the devil. Away, then, with 
the doctrine, foolish and wicked, that Christians may be yoked up 
and enrolled with his servants ; that they must obey his dictates and 
those of his emissaries, instead of God's commands ; that men may be 
his passive subjects, if not his active, aggressive ones. Doubtless this 
stratagem is the master-piece of the devil, to gain strength, and there- 
by wound, weaken, and destroy those who would otherwise be valiant 
for Christ. When, indeed, will his followers learn the arts and de- 
vices of the wicked one, who goeth about seeking whom he may de- 
vour ? When will the day of separation come ? the removal of the 
tares ? the taking out of Messiah's kingdom them that do iniquity, 
and the mask be removed from deceivers and deceived, that they 
may stand forth in their true character, an abhorring unto all good 
beings ? 

So true it is, that the devil has installed his ministers and priests 
both in church and state, on the high hills, in every valley, in the deserts 
and groves, reared temples and mosques, built synagogues and thea- 
tres, set up churches and houses of ill-report, and liberally furnished 
them. And more, he has thrust them into sanctuaries dedicated to 
the worship of God, and set them over his children. And the cha- 
racters of his priests are as various as the habits and desires of the 
people to whom they minister. No matter what they are, provided 
they do not serve God — they may be religious, but not too religious. 
An irreligious devil would be an anomaly among thinking men. But 
we do see irreligious fools, men who neither think nor care. To 
such Satan has no occasion to appear as an angel of light. While to 
the other classes he is always aping God, and coming as near as may 
be to his commands, without yielding them explicit obedience. To 
Cain he could insinuate that the fruits of the ground would be just 
as good as a kid, a goat, a lamb, or a dove, and just as acceptable. 
Among the ignorant and superstitious, it has ever been his object to 
have people think that they were just religious and law-abiding 
enough to go to heaven. He says to them: " Build your altars and 
temples, make them worthy of the God you worship ; let him see and 
know all your zeal for his name. Out-do his people, the Bible- 
readers, by gaudy, costly rites and ceremonies and buildings. Ex- 



DISPENSATIONS. 



83 



cell them also in the number and character of the victims you offer. 
Cast your children into the Ganges and to Moloch ; bind your widows 
upon the funeral-pile, and let others fall and perish beneath Jugger- 
naut; vie with others who manifest their religious principles in 
these self-immolations and sacrifices, these self-denials and disregard 
of earthly pains and pleasures, that all may believe you are not a 
whit behind the sainted martyr, the humblest and most devout 
Christian. But you need not follow exactly the rule of conduct laid 
down in the Bible, for this is not material. God will be as well sa- 
tisfied with the trifling deviations I have suggested, as with his own 
prescribed rule, especially since what you lack in particularity you 
make up in works of supererogation and par-excellence." 



SEC. III. THE JEWISH DISPENSATION. 

" I will make my holy name known in the midst of my people Israel ; and the 
Heathen shall know that I am the Lord and say, ' Surely this great nation is a 
wise and understanding people ; for what nation i3 there so great, who hath 
God so nigh unto them ?' Ezek. 39 : 7; Deut. 4 : 6, 7. 

As Adam was at the head of the two former Dispensations, so 
Abram, in its incipiency, may be considered at the head of this ; for 
he was selected from all the peoples and nations of the earth, as the 
head of a people with whom God was to covenant ; and to whom 
He was to impart a written communication of his word. They too 
were to be trained up to become the trustworthy depository of his 
mind and will. In order to this it was proper that a far greater 
number of rituals and ceremonies than had heretofore been given, 
should now be added to the other appliances, which are of a general 
character, in order to a speedy and full accomplishment of the object. 

As there were to be additional instrumentalities to this end, we 
find among them in the outset, the writing of the Ten Command- 
ments — the giving judicial and other precepts naturally growing out 
of them ; for instance, the most of the judicial precepts of the Jews, 
the various ceremonials and rituals, in great minuteness and parti- 
cularity, and also to the oral instruction of himself by his angels, and 
dreams and visions, He added that of the Shekinah, and the Urim 
and Thurnmim. Fully to understand all these agencies for good, we 
need to become familiar with every line of the Pentateuch as well as 
the writings of other inspired men. 

"Urim and Thurnmim is the manner or thing through which a 
knowledge of the divine will was sought and conveyed." (Deut. 33 : 8; 
I Sam. 28 : 6.) Through some one of these means properly used, 
and by the aid of certain specified or otherwise favored individuals, 
the Jews might invariably and intelligibly become acquainted with 
their duties not specifically pointed out by the general or special pre- 
cepts. "With a full and complete Bible, and the aids of the divine 
spirit, supernatural means would not have been necessary. But, as 



84 



THE GREAT LAW BOOK. 



it was, they had an effulgence of light poured upon them, altogether 
unequalled before. The civil and judicial polity far exceeded all that 
had gone before it ; to be superseded and improved only by addi- 
tions to it by Christ himself. 

Could we have, in this place, introduced all the precepts, in their 
various phases of the Jewish economy, or laws, if you please to call 
them such, meaning their constitution or national structure, order, 
polity, their mode of operation, being what is signified when we say, 
"the Laws of the Medes and Persians," it would be vastly instruct- 
ive as well as most interesting, But as most Christians have the 
Bible, from which they can refresh their memories on these points, 
only a few main features which distinguish this dispensation from its 
predecessors, will be alluded to in this place. 

Its priesthood was confined to a particular tribe, instead of the 
heads of each family, as heretofore, for all men, and would remain 
so to all people, except the Jews. 

The regulations respecting this change, were all pointed out spe- 
cifically by God, and written by Moses. Not an iota relating to this 
change, was left to the discretion of man, nor to be spelled out by 
inference. 

The other nations and tribes of men continued on in the patriarchal 
form, that of the Family Priesthood, if allowed the expression. 

However full and complete, the nations hitherto had understood 
domestic and national polity, it had not the advantage of written 
forms, adjusted by infinite Wisdom himself, and intended doubtless, 
in many of its main features, as models, especially that which is po- 
litical, as now called. Since no other has, before or since, been by 
God written and published for man, it is but natural to infer that none 
better can be invented, all things considered. 

That which is called the Ecclesiastical Polity of the Jews, differing 
widely from the Patriarchal, has been relinquished for a new and 
better covenant, as we shall see. Let it never be forgotten with 
what tenacity God clings to his right to enact statutes, and to be 
obeyed. 

Now, there was the favorite Jerusalem, the Temple, the Taber- 
nacle with all its rites and ceremonies; its public altars and sacri- 
fices ; its judicial courts and judges ; its civil and judicial codes ; its 
cities of refuge, and many other things unknown before ; ail directed 
by the Theocratic king and sovereign. Nor is there any evidence 
that this highly-favored people, in the person of any of the loyal, 
ever attempted to improve upon the pattern of government given 
them in this way. They did desire a change in their king, which 
was granted ; but never were they allowed to enact statutes for 
themselves. 

" Before the Law was written, every man was his own priest, and 
the minister of his own sacrifices." And since this period, the other 
nations were, and should so continue to be, till the coming of Christ, 
the last Priest and sacrifice. 

Preaching righteousness was common to all in this, as in the Pa- 
triarchal Dispensation; for, although Moses, and his brother Aaron, 



DISPENSATIONS. 



85 



through him, as also the whole tribe of Levi, received special com- 
tnissions from the Lord for specific purposes, they were not to be ex- 
clusively the preachers to that people, as some would fain have us 
believe ; still there were many prophets who also received special 
commands and commissions relative to their duties, among which 
was the one common to all, that of preaching to and warning 
the people. And Samuel, one of the early prophets, established, it 
is supposed, one of the schools of the prophets, by which the people 
might become better qualified for that service. But should it be 
proven that there was an exclusive teaching and preaching by the 
people of that age, that would not, of itself, create a precedent for 
any other dispensation. For each dispensation has its peculiar, dis- 
tinguishing characteristics from all others. The main points which 
the facts establish are, that God is the only one to command, and 
that preaching truth and righteousness is common to all men, in all 
time. 

It is often said, and very erroneously too, that the Jewish seventh 
day, Sabbath, is one of the positive or special ceremonial acts of this 
Dispensation, and consequently binding on no other people ; whereas 
there is nothing of this character pertaining to it, except what pertains 
to the time of its observance. The institution is a legitimate demand 
and result of the natural general law — the law of animal being. It 
is an essential arrangement, not only common to all, but indis- 
pensable to their highest happiness, here and hereafter. 

The Pentateuch contains many humane regulations concerning 
Hebrew servitude, and commands respecting men-stealers and human 
slavery; because of which some claim unlimited and universal 
liberty to chattelize men and women at the present time. This also 
is an error, deeply to be deplored. But let us apply our rule. The 
Decalogue is a transcript of the general, universal, natural Law of 
Being — eternal and immutable. It is for all time, every place, and 
under all circumstances. And does slavery violate any of the prin- 
ciples of this law ? Yes, every one of them ; the sixth especially, 
which says, do not hurt any body. Slavery hurts both soul and 
body. As to the regulations drawn from either this natural law, or 
from the civil or ceremonial statutes of the Jews, respecting such 
persons, or service, it is unnecessary to speak at this time, except to 
say, that if they violate any of the principles of the natural law, 
then they were not of God; if they do not, and God saw them 
necessary for that dispensation, this is no evidence that He would 
think them necessary or right for this ; and if they have not speci- 
fically been reenacted for this dispensation, they make no part of either 
oode, demanding either observance or respect from Jew or Gentile. 
But when we read the precepts which Christ has left for our guide, 
in this and all other matters, such as, "Thou shalt love thy 
neighbor as thyself; love worketh no ill to his neighbor ; deal justly, 
love mercy and walk humbly with God ; as ye would that men 
should do to you, do ye even so to them, for this is the law and the 
prophets," etc., etc., we can not hesitate for a moment to declare 
human slavery an offense against both God and man. 



So 



THE GREAT LAW BOOK. 



All who read the last four books of the Pentateuch, will be amazed 
to see with what particularity and exactness the commands, moral 
and ceremonial, are given and enforced with promise and penalties. 
Scarcely a thing pertaining to morals, or one relating' to the most 
insignificant ritual, in and about the temple, altar, tabernacle, dress 
of the priests, etc., etc., that is not given with as much precision and 
particularity as though the existence of the nation, the universe, had 
depended upon its being understood by all. Not a thing was left 
optional for the priesthood, the high priest, nor for their political 
leader: for G-od was their king, and insisted on being their only 
law-giver ; and such indeed He was, for we do not read of any of 
the Old Testament saints presuming to enact a statute for the gov- 
ernment of the people. Even when they insisted on a king, and re- 
jected G-od, they did not insist on enacting their own statutes, nor 
were they allowed to do it, but were still to have and observe his 
commands, and the king himself must write them in a book with his 
own hand, study them: "And it shall be, when he sitteth upon 
the throne of his kingdom, that he shall write him a copy of this law 
in a book out of that which is before the priests, the Levites : And it 
shall be with him, and he shall read therein all the days of his life : 
that he may learn to fear the Lord his God, to keep all the words of 
his law and these statutes, to do them : That his heart be not lifted 
up above his brethren, and that he turn not aside from the com- 
mandment, to the right hand, or to the left : to the end that he may 
prolong his davs in his kingdom, he and his children, in the midst of 
Israel." (See Dent 17 : 18-20.) 

Tor the benefit of this and all coming dispensations, the ten com- 
mandments — the essence of natural and moral law — were written 
and proclaimed in the hearing of all people. 

For the administration of these precepts, and the better to control 
the people, a court of Arbitrating Judges was chosen by the heads 
of the different tribes, to assist Moses in the arduous work of govern- 
ing them. 

In all these things we see a difference between this and other dis- 
pensations. "While there was a priesthood and a judicial tribunal, 
the devil, or wicked men, could ostensibly (especially in the early 
and better part of it) have no place. But this did not prevent the 
continuance and growth of the opposing priesthood. The leader him- 
self still lived ; and though he had, in the Flood, met with a terrible 
overthrow of his minions, still undaunted, undiscouraged, he plies 
himself with greater, assiduity than ever ; and soon thousands and 
tens of thousands of heathen altars, and smoking victims — many of 
them human — were filling by far the greater part of the then inha- 
bited globe. Oh ! what waste of time, money, and peace, notwith- 
standing what the Lord was doing with and for his people in the 
wilderness, in Canaan, under Joshua, the Judges, judicial, and civil, 
or military, David, Solomon, and others. Here indeed, a holy peo- 
ple, a nation of priests, was being trained ; while in Nineveh, Baby- 
lon, and Egypt, and almost all other parts of the world, Satan was 
maturing his plans, rearing his priesthood, extending his dominions, 



DISPENSATIONS. 



87 



even into the promised land, the Holy City, till at last this chosen 
people, by a disregard of God's commands, (for only in so far as they 
obeyed them they prospered,) were driven from their homes, their 
altars and temple, to hang their harps upon the willows, by the cold 
streams of Babylon ; and all because of a wicked, impious, heaven- 
provoking deviation from God's commandments — the natural, moral 
law. Had they tenaciously adhered to them, as Satan and his party 
had to those of their own enacting, though not so very different from 
the true and safe ones, they might still have been favored of God, 
and a light in the world. But passing over to Satan's party, they 
must share their doom. 

Many were the promises of God to his people, of great and lasting 
blessings, so long as they should keep all his statutes and ordi- 
nances. Indeed, it would be impossible for them, or any people, not 
to prosper, spiritually and temporally, so long as they would fear 
God and keep his commandments. But no sooner than a disposition 
is evinced to forsake him, and to depend on their own guidance, than 
they stumble and fall, a prey to their own ignorance, folly, selfish- 
ness, and presumption. And so it always was, and always will be, 
whenever men become proud, selfish, and rebellious. 

Never was a people so favored before. They had God for their 
king ; also statutes from his mouth, infinitely superior to all others. 
Among them were the wisest and best of men, altars, a tabernacle, 
a temple and synagogues ; the Shekinah, the Urim and Thummim, 
even long after God was rejected as the visible king. And, from the 
beginning, there were with them prophets of the Lord, holy men, to 
warn the people when danger approached; and to encourage and 
stimulate them to walk in all the commandments and ordinances of 
the Lord blameless. 

But alas! all these, with a promise and expectation of the great 
and everlasting High Priest, typified by these rites and ceremonies, 
were overcome by the allurements and attractions held out by Satan 
and his priesthood ; and they fell, a sad warning to all the genera- 
tions of men who would not obey the instructions of God, in each and 
every particular, without the impiety and insult of the least possible 
deviation therefrom. "Were men neither blind, ignorant, selfish, 
nor impotent, or were they omniscient, omnipotent, holy, just, wise, 
and good, there might be some reason, in the absence of all law, 
order, and command, why they might enact statutes for the regula- 
tion of human conduct. But as it is, could a deficiency of law be dis- 
covered in any thing relating to men's thoughts, words, or actions, 
which never has been and never can be, it would be far better to 
stand still and see what the Lord would do, than to take a leap in 
the dark, as it would be doing, to legislate for ourselves, not under- 
standing the necessities of our natures, nor the end from the begin- 
ning ; consequently, we would be in danger of commanding what 
would do infinitely more mischief than good. 

And more; how incredulous, ungrateful, impious, and presump- 
tuous, not to say atheistical and heaven-defying, men appear, whether 
pertaining to religious, worldly, or political affairs, whenever they 



88 



THE GREAT LAW BOOK. 



leave an explicit and known command of Jehovah, for " the com- 
mandments or traditions of men," as Christ calls them. And with 
all his wisdom and honesty, He denounces as foolish and wicked 
those who do not do as He says, keep his, God's commandments. 
But thus it has not been with those who neither fear nor love God. 
They are wise in their own conceit, proud, boasters, giddy, high- 
minded, presumptuous, ambitious, would-be-greatest sort of men, 
caring for neither God nor man. They are always inventing rules 
for self-aggrandisement, something different from God's rules. We hear 
them asserting that God has not left for man's instruction and guid- 
ance, any specific, definite rule of faith or practice, touching certain 
things which they would fain have us believe are immaterial and 
therefore not prescribed. But here again is a device of the devil cal- 
culated to deceive and ruin. Be it remembered, therefore, that there 
is always a way better than all others to do things. While it is true 
there are some ways not as bad as others would be, still there are no 
two ways, and never can be, equally good and useful in all respects. 
There is a good, better, best, according to human language ; while 
the good and better, comparatively, with God may be and are bad, 
because not the best, therefore to be avoided. Whatever is not 
right, the best possible, all things considered, is wrong with him — 
whatever is not the best, is bad. Consequently, He knowing our 
incompetency to make rules for the direction of our steps, could not, 
with honor to himself, or safety to his government, and fidelity and 
justice to his subjects, leave any point in human action unguarded or 
unprovided for, nor has He. Wherever we can not find a "thus 
saith the Lord," touching human conduct, let us not be hasty to say, 
there is none, for that would be false ; man is not left without a law, 
without commandments, broad as are the necessities of man, solitary 
or associated. 

And each Dispensation has specific rules, in addition to the gene- 
ral, moral, the natural law — the Ten Commandments, and such 
as naturally flow from them, which are peculiar to itself. The altar 
and the priesthood, typifying Jesus, the high priest of his people, 
was common alike to the Patriarchal and Jewish Dispensations ; and 
these were nearly or quite all that was common to them both ; and 
hence the almost imperceptible change of Satan's attack upon the 
Jewish priesthood. It is true, in his first and most bold attempt to 
draw aside Aaron and the people, at the foot of Sinai, amid the 
thunderings and lightnings of that occasion, it was necessary to make 
a specious attempt at carrying out and forwarding God's plan in lead- 
ing the people through the wilderness to the promised land. It 
would have evinced the height of folly and madness, to have shown 
his opposition to God's plan ; but since their leader seemed to be 
lost to them they must not go without one ; and they had better 
have a representative of him than none at all. It was not the Gold- 
en Calf, but he whom it represented, that was to lead them. 
Consequently it was not material to wait for the specific command 
of God ; but they could make the Calf and proceed forthwith — timo 
enough had already been wasted in waiting for Moses. And the 



DISPENSATIONS. 



89 



suggestion, strange as it seemed, worked the desired result — an 
abandonment of God's for Satan's commands. With such a signal 
victory, no matter about results, the deceiver was prepared to ape 
the plan of Deity, as his custom was, whatever it might be, and so 
nearly as not easily to be detected ; and the greater the number and 
variety of the rituals prescribed, the more assiduously did he apply 
himself to turn them to his own advantage. With him any thing, 
if only a single shade's difference from God's rule or plan, was alike 
good and desirable. 

But the time drew nigh, when the great, the all-atoning sacrifice 
was to be offered up ; when there would no longer be a necessity 
for an altar, a priest, a tabernacle, a temple, no, nor even a Jerusa- 
lem, or a Samaritan Mountain to which an acceptable worshipper 
would need access. And what expedient must now be derived for 
the emergency ? Soon all the rites and ceremonies, the commands 
and customs, and every thing else peculiar to the Jewish dispensa- 
tion, are to be done away — to live only in history, and otherwise be 
as though they had not been. 

So far as the heathen world was concerned, all who were loyal 
enough to him for the present, the old established warfare would 
answer well enough ; and when a change was demanded, it would 
then be in season to consider what it should be : "But how can I 
successfully contend with the son of God — Emanuel, as I know him 
to be ? Ah ! I have only to make his and other people believe that 
He means little or nothing by his commandments ; or that, as it is 
immaterial about observing them in the very way commanded, He 
has never given any specific rules for the government of his kingdom, 
which, by the way, will appear very unlikely, if not ridiculous ; but 
never mind, I will try it. And I will tell the Jewish converts they 
may and must be circumcised; that they may govern their local so- 
cieties according to the synagogue service ; and that they must carry 
over to the Christian dispensation as much of the Jewish hierarchy in 
name as possible ; but nothing must be attempted till Christ has 
come and gone ; time and great caution must be observed, from all 
which I will raise a party proud of titles, dignities, and show, success- 
fully to annoy and compete with the new Church." 

The Bible speaks of many periods. 

Jehovah, alone, filled immensity with his presence. All we can 
know of him is learned from a knowledge of his attributes, which 
can be numbered and measured when we know all that was before 
creation's work began. 

The next period mentioned is that of the Angels. Holy ; obedient 
—the first of creation, perhaps ; of or they were spiritual, alike with 
their Author, and, it may be, needed not a material universe. But 
whichever, the universe, as a whole, or these angels, was created 
first, is not for us to inquire, if we can ever know, as it is in no way 
material to our present object. 

Each period has its own Laws, which are of two kinds ; namely, 
the first, the General Law, Order, common to all, in each and every 
period ; and is the only criterion by which can be known the obe- 
dient and disobedient, the loyal and disloyal, the good and bad. 



90 



THE GREAT LAW BOOK. 



And it has ever been an order of the Divine government, that all 
moral, accountable creatures are alike under and entitled to the use 
and protection of this great and universal law of being, and from the 
very first, were under obligation to conform to its dictates, as much 
before as since its publication; for that added nothing to its de- 
mands, which always have been, and ever will be binding on all 
moral agents of G-od, the universe over. And this law or order, is 
shadowed forth in the Decalogue, and in such other portions of re- 
vealed Scripture as are found precepts of a general and universal 
practicability and application. 

Let this truth then never be forgotten, that all the good — all God's 
people — whether in heaven or on earth, possess inherently on the exer- 
cise of faith in God, and an adherence to his commands, this law, as 
their law, by which to live as ivell as to be judged; and that of this 
party — the good — there is, and can be no privileged class to use or 
preach it; since the moment one enters the ranks of the good, 
either by virtue of creation, as in the case of the good angels and 
Adam before the fall, or by restitution or redemption, that moment 
he or she becomes not only the servant of God, to obey as a subject, 
but authorized to disciple others, speak and think for his Master, all 
through subsequent life. This was true before the fall, and has 
been so, in God's arrangement, ever since. All the good are his 
people — his Church ; and are to preach his word, or make known 
himself, God, his works and ways, to all the children of men ; this 
being the only way by which recruiting of subjects can be most suc- 
cessful. 

Now, the Special "Laws," or more properly commands of God, 
are such as God can give, or withhold without altering the present 
constitution of things. The General Laws, or Laws of Nature, 
neither He nor any other power can alter, while the Special He can, 
and He alone; for neither man nor angel is competent to the task. 

These Special commands, or statutes, given to-day, becoming in- 
operative by their own stipulation, or from the nature of the case, 
are the things that distinguish one Dispensation from another. No 
Dispensation is ever announced by the alteration or abrogation of the 
Natural or General, often called Moral Law ; for, as we have said, 
this neither changes nor becomes old. 

But whenever a New Dispensation, or mode of procedure is to 
be introduced in the culture and training of God's children, or his 
dealings toward his enemies, He enacts and publishes every thing 
to be done, with as much minuteness as He has explained the Na- 
tural or General Law. It is most worthy of notice, that He no more 
leaves this work to the wisdom, power, or integrity of any of his crea- 
tures, than He left that of the natural, general law relating to his 
works of creation, providence, and the written Revelation. No. 

But each succeeding Dispensation is as distinct from and inde- 
pendent of its predecessor as though nothing had gone before it. ex- 
cept in so far as any specified item of the former had been transferred 
to the latter. Still it remains true, nothing in either militates against 
the natural or general law, nor invalidates or changes a single fea- 
ture of it, or the method of its promulgation or enforcement. 



DISPENSATIONS. 



91 



These dispensations pertain to nothing but ritual services — to rites 
and ceremonies, the modus operandi of the upbuilding and extension 
of God's kingdom. And these have often to be changed. That 
practised by the primitive Christians, might and might not have 
been the best for that age, place, and people, for they were not infal- 
lible ; nor would it be true to say that in every instance they had 
been the most felicitous in their choice, or obnoxious to the Natural, 
General Law, or the explicit commands of Christ, who gave special 
rules by which his, the Christian Dispensation, was to be distin- 
guished. 

Every people, with the Special precepts in their hands, which 
distinguish the Dispensation in which they live from a former one, 
are under obligation to exercise their best judgment, in fulfilling 
their part, but in exact conformity to the Natural or General Law, 
as well as the Special precepts given them for the purpose. And 
here ends all their liberty or discretion in the matter. This was 
doubtless Paul's view of the thing, when he says, 1 Cor. 10: 29; 2 
Cor. 3 : 17, (that is,) men, each one for himself, are at liberty to ex- 
ercise their own judgment, under the direction of the Spirit and 
these general and special laws of God, or Author of a Dispensation 
-—"an holy day," referred not to a seventh day's "Rest;" for this is 
embraced in the Natural or General Law, which was never a matter 
of legislation, divine or human. 

There are but two classes, in this or any other world, of account- 
able beings — the Good and the Bad, which must ever be kept in 
mind, if we would understand God's object, motive, design, or end, 
in the establishment of these dispensations. And all his precepts and 
discipline are directed to one or the other of these two classes. 

What He may have said to an individual, or a select people, and 
intended for them only, and for a special purpose, and a particular 
time, can not be pleaded for, nor by any other person or persons, nor 
for any other time, place, or under any other circumstances. It was no- 
thing pertaining to the Natural or General Law— but merely to the 
Special. So no one of the Christian Dispensation can claim any thing 
of the Angelic, the Patriarchal, or the Jewish. All are to take the 
acts of their own dispensation. The ante and post-diluvians, those 
of the Patriarchal; the Jewish, those of the Mosaic ritual; the 
Christian, those precepts enacted by Christ himself; for they only 
are to come into the account, and they will be found in the history 
of the four Evangelists, namely, Matthew, Mark, Luke, John, in the 
New Testament. 

What is said by the Apostles and primitive Christians, in accord- 
ance therewith, as also the Natural or General Law, is good authority ; 
but not because they were legislatures for this Dispensation, for Christ 
alone is all this, and his special acts, his commands alone, are to be 
our rule, and not the rules of any other man, or body of men. 

So, in all these papers, we shall accept of nothing but Christ's own 
language for these rules, which characterize this from any former 
dispensation. He, in all this is to be our only legislator. And had he 
not quoted enough of the Natural or General Law, to show his appro- 



92 



THE GREAT LAW BOOK. 



bation of and obligation to it, we should know that its claims are 
paramount, and that not one jot or tittle of it, shall ever fail or be 
changed. 
To recapitulate: 

1. One God. 

2. One Law, order, etc. — 1. General, 2. Special, or Preceptive. 

3. Two Classes, Good and Bad. 

4. The Natural or General Law, is the Law of Universal Being — 
an attribute of Deity — reaching through all time and over all people, 
and to be published by all, by natural inalienable, inherent right, 
not infringed by any special command from men, angel, or even Deity 
himself 

Christ's words alone, as m the Four Gospels, to be taken. Every 
Dispensation has its own peculiar precepts. Nothing comes, of 
course, from a former one, etc., etc. 

The first distinguishing feature of the Jewish Dispensation, was that 
of Circumcision. Then, after the Exodus from Canaan, there was 
that of a Limited Priesthood — the Aaronic ; for it does not appear 
that any but the Jews and proselytes to them, were to leave the 
Patriarchal or general, for the Aaronic. Circumcision, and the ex- 
clusive priesthood, seemed necessary to distinguish the Jewish from 
other people, and qualify them for depositories of the Revealed Word 
to man, etc., etc. During all this period the rest of the world was 
practising under the Patriarchal Dispensation. 

The Christian is the Restoration period. Now, as in the 
Adamic, every man was to stand or fall to his own master ; to call 
for himself upon his own God; the good upon the Eternal one, the 
bad upon the deceiver ; each of the good is aided by the assistance 
and daily presence of the Holy Spirit, the substitute for the imme- 
diate, the visible presence and instruction of God and the holy an- 
gels, enjoyed by Adam during his Dispensation. "With that Spirit, 
one with the Father and Christ ; we, each one, alone, for himself, 
without the aid of types, shadows, sacrifices, substitutes, or priests, 
may approach unto God and offer acceptable worship. 

All that distinguished one of these Dispensations from another, was 
the difference in the Special Commands, or the ritual — ceremonial, 
which were given. 

In order to know what these were, it is necessary to collect and 
arrange under their appropriate Dispensations, each and every such 
command, rite, and ceremony ; and let each thus prepared stand by 
itself, alone in a chapter. 

Then proceed with another, and so on down to the Christian, 
which has yet another step to advance before the restoration will 
be complete, when all shall know the Lord, from the least to the 
greatest. 

Nothing peculiar to one Dispensation has any thing to do with an- 
other, nor can it be binding on the people of a subsequent one. 
Each one has its own object to accomplish, consequently its own 
rites, ceremonies, and commands, adapted to that end only. 

The Jew, while he was to continue to offer sacrifices, many of the 



DISPENSATIONS. 



93 



circumstances attending it, such as the time, the place, and by whom 
offered, was not bound by the ritual peculiar to the Patriarchal age ; 
and so also they of the Adamic. 

This is also true of the Christian. There is now no more connec- 
tion with or affinity between the Christian and the Jewish Dispen- 
sation, than there was between the Patriarchal and the Paradisiacal, 
so far we mean as rituals or ceremonies are concerned. 

There is, to be sure, a Law, a Rule, an Order, underlying and 
far back of all these special precepts, these rites, rituals, ceremonies, 
and utterly distinct from, though not contrary or opposed to them 
all. The first are the natural Laws, order, or constitution of Being, 
an element of Deity, eternal, immutably the same in all time and 
places, and equally obligatory on all mankind, because the very 
nature of our being demands it at the hand of all. They stand un- 
affected by time, circumstances, and these special precepts ; for no 
one can annul or change them, while the latter may be either an- 
nulled, altered, or changed, if enacted at all. which is ever optional 
with the legislator. This former, the Natural or General Law, order, 
etc., is of Deity, while the latter are from him, and from him alone. 
Man is not competent to legislate on either. God can not on the 
former, and man can not on the latter or either. 

The former have been binding on all men alike, from Adam in his 
purity, to the present moment, and will continue to be till time is no 
more. It was moving on, above and distinct in its principles and 
claims, as may be seen in the Decalogue and in the Judicial Com- 
mands published by Moses. All these, I say, are distinct from the 
ceremonial precepts. 

Consequently all men's obligations, to know and proclaim God and 
his works to others, arise from this Natural, General Law, and not 
from the ceremonial or special precepts. For Christ says, we must 
love God with all our heart, soul, mind, and strength, and our neigh- 
bor as ourself ; that is, as you would know God, that you may better 
love and serve him, so teach him and his precepts to others, that they 
also may do the same, and enjoy him forever ; and this command is 
not restricted to one class, but is obligatory upon all ; and all did 
preach it, that loved God, from Abel to Christ. They were all the 
good, the pious Patriarchs, Prophets, and Kings ; and God was well 
pleased with it, as is evident when He indignantly asks of, or saith 
to the wicked — the other class, "What hast thou to do to declare 
my statutes ?" as much as to say, All my people, the good, may 
and must preach it, if they would regard the Law of their being, the 
Natural or General Law, the salutary principles of which are seen in 
each and all the Ten Commandments, and those naturally deducible 
from them, as appears from all the moral and general precepts recorded 
in the Bible. 

The special commands do not necessarily result from the natural 
Law, but are a positive expression of the Divine will, which might 
or might not be given without infringement on this natural, universal 
plan. 

Consequently the ritual, and these special precepts, as such, had 



94 



THE GREAT LAW BOOK. 



nothing to do with preaching the "Word, or not preaching it ; for the 
spirit of the Ten Commandments, as well as the Law of our and all 
being, had fixed this obligation upon all the friends of God, in all 
Dispensations since the fall; and nothing but universal holiness, 
when none need say, "Know ye the Lord," will ever absolve any 
one of them from a mission now fraught with such vast and import- 
ant consequences. 

Remember then, on one line is a chain of appliances, instrumen- 
talities ; namely, the Law of our being — this Natural, General Law, 
mirrored forth in the Decalogue, and the various amplifications of ii 
in the Bible, under the direction of the Holy Spirit, each and all of 
them alike the instruments which all the good are required to 
use to bring rebels to God; while on another line are found the 
rituals, etc., which do not naturally and necessarily belong to all, 
but which may be given to any individual or class of one or another 
nation, as may seem best in his sight. 

The true prophets had no better right to preach than those true 
friends of God had, who could not foretell future events. All the 
good might preach for God, while the bad, remaining such, would 
not do it, except in such cases as where Saul and Balaam were 
made to speak for God against their will. Devils also testified of the 
sonship of Christ ; but these are the exceptions, and not the rule. 
And in the Christian Dispensation, Paul rejoiced that Christ was 
preached, though it was by an enemy, through " envy." 

If this be not so, tell us who were the preachers of the principles 
of this Natural, General Law ? They had no place assigned them in 
the ritual structure. But the fact is, all the Jews, by express com- 
mand, were required to teach these things, namely, the Natural, General 
Laws, to their children, to talk of them when they lay down and rose 
up, when they went out and when they came in. Surely, this com- 
mission is explicit and broad enough for all the good of the Jewish 
Dispensation. Still it is not broader than the commission given by 
Christ to his disciples, the twelve, and the seventy, and all who 
shall believe on him through their word and instrumentality. 

And if rituals, and ceremonies, and sacrifices, and substitutes are 
to be as they have been during the last two Dispensations, the order 
of the Christian also, still our argument would be strengthened rather 
than weakened, by the fact; for it would be another evidence that 
preaching the word is common to all believers, and has no connec- 
tion necessarily with ritual services. 

David and Solomon, as well as Moses, Joshua, and other pious 
Judges, preached the word. And this they might do anywhere 
and at any time, just as it was in the Patriarchal age ; Enoch and 
Noah and Job, for instance. 

That a better knowledge of this whole subject may be obtained, let 
us further recapitulate : 

1. The Paradisiacal, or upright period. 

2. The Patriarchal. 

3. The Jewish. 

4. The Christian. 



DISPENSATIONS. 



95 



During the First Period, we read of special precepts, as found 
in Gen. 1 : 28-31 ; 2 : 15, 17, and 24: "And God blessed them, and 
God said unto them, Be fruitful and multiply, and replenish the 
earth, and subdue it: and have dominion over the fish of the sea, 
and over the fowl of the air, and over every living thing that moveth 
upon the earth. And God said, Behold, I have given you every 
herb bearing seed, which is upon the face of all the earth, and every 
tree, in the which is the fruit of a tree yielding seed ; to you it shall 
be for meat. And to every beast of the earth, and to every fowl of 
the air, and to every thing that creepeth upon the earth, wherein 
there is life, I have given every green herb for meat : and it was so. 
And God saw every thing that he had made, and behold it was very 
good. And the Lord God took the man, and put him into the gar- 
den of Eden, to dress it, and to keep it. But of the tree of the 
knowledge of good and evil, thou shalt not eat of it : for in the day 
that thou eatest thereof thou shalt surely die. Therefore shall a man 
leave his father and his mother, and shall cleave unto his wife : and 
they shall be one flesh." 

Doubtless, Adam and Eve were made acquainted, in a greater or 
less degree, with the Natural, G-eneral Law of their being — the moral 
Law, as mirrored forth in the Decalogue, as is evident from God's 
will relating to certain things having, as above, been expressed to 
them. 

Here, then, was obedience and life, or disobedience and death. 
No priest here — no sacrifices — no altars, but each acted for himself. 

The Patriarchal Dispensation. We intend to consider in this 
paper the ecclesiastical feature, rather than the civil and judicial, of 
these periods ; for it is that mainly which demands present consi- 
deration. 

Man had now become a sinner. And hence the devil's party and 
God's, the one arrayed against the other. 

A Priesthood, altars, and sacrifices were instituted. 

Now commenced the rituals, the ceremonials, services. 

These continued to all the world, from the Fall to the Exodus, a 
period of 2500 years, and to all the world, except the Jews and Jew- 
ish proselytes, to the coming of the Messiah, a period of 4000 years. 

This, the General Priesthood as we shall term it, was common to 
every man ; or to the head of a family or a tribe, in some cases, at 
the option of the subject. 

Its Rituals were few and simple, as may be seen, Gen. 3, and«on. 

Here also commenced a warfare between God's children and the 
children of the devil ; the two parties which have continued, separate 
and distinct, to the present moment. 

God's people want to take the Law of being, the natural, uni- 
versal, moral Law, and his special precepts, rituals, without the least 
alteration, as found in the Scriptures ; and the devil's party insist on 
being ruled by his commands, or God's commands, with a sufficient 
alteration to nullify or trammel them in their operation, and show to 
which party they belong. 

The person who obeys the natural and special Laws, is the friend 
and servant, of God. 



96 



THE GREAT LAW BOOK. 



He who violates these laws and precepts, is the friend and servant 
of the devil. 

Satan was willing that Cain should offer sacrifices to God, pro- 
vided he would do it in his own way — a little different from God's 
way; just enough to show that he would withhold implicit and 
cheerful obedience from G-od. 

So it has been ever since, both as to Church and State. 

Every sect and party not fully devoted to God and his plan, fol- 
low either the devil's or their own precepts— any thing rather than 
a " Thus saith the Lord." 

God has been at infinite pains since the fall, to tell man exactly 
where he is — to what he is tending, and the only way to escape 
punishment here and hereafter. 

In this effort He has spoken and published on man's nature — and 
in his Holy Word, to which nothing is to be added, nothing omitted, 
nothing changed in a single iota. Consequently, no man has a right 
to legislate. 

A deviation from God's rules is the cause of the antagonistic dif- 
ferent sects tending to evil and that continually. 

They are the nurseries, the hot-beds of Satan, from which the 
most bitter fruits proceed to enfeeble and destroy the household of 
faith. 

At the commencement of these two parties, the Church of God 
and the church of the devil, a course of ministration was introduced, 
in which all who belonged to the Church of God participated on one 
side, and all who belonged to Satan's church on the other — so that 
all the world became preachers. One preached truth, the other 
error. 

There was not then, as now, a privileged class, " the clergy," to 
preach to " the laity." 

This is a legitimate result of the deviations from God's rules in "un- 
important particulars," as Satan contends. 

But for this departure there would have been no division into sects 
—no hierarchies, no popes, or presumptuous assumers of the prero- 
gatives of God. 

Satan, having his party ready for the conflict, commenced his out- 
ward opposition in aping God. 

He knew it would not do to show his cloven foot at once. 

So he also had his altars, his priests, his sacrifices, his worships. 

Hence the origin of heathen and pagan temples, sacrifices, priests, 
superstitions, abominations, etc. 

And hence the origin of any and of all rituals, ceremonies, whether 
Patriarchial, Jewish, or Christian, not specifically and unambiguously 
pointed out by God himself, and most plainly designated to whom or 
to what dispensation they belonged. 

Now, as we leave this for the Jewish Dispensation, we find in its 
incipiency the introduction of Circumcision, a National Symbol of 
especial relation to God, described in the covenant made with Abram. 
Gen. 12. 

This was to be the initiatory rite of this chosen nation for a special 
and most important purpose. 



DISPENSATIONS. 



97 



In fullness of time this people were led forth to Mount Sinai to re- 
ceive the embodiment of the natural Law on tables of stone, and the 
special positive commandments, the rituals and ceremonies which were 
to distinguish them from the other nations of the earth who still fol- 
lowed under the Patriarchal Polity which the Jews were now re- 
quired to leave. 

Up to this time every man was a preacher and his own priest. 

And after this form all the Gentile world (for from this time came 
into existence another distinction, that of Jews and Gentiles) con- 
tinued as heretofore under the same special statutes, rites, and cere- 
monies, given man at the fall. 

But the Jews were to enter upon another dispensation, differing 
widely in many important particulars from that which they had left. 
See Exod. 20, and on. 

First is exhibited the mirror of the Natural or Moral General Law. 
Second, the ritual, the ceremonial precepts, too numerous to be men- 
tioned at this time. 

One of the most important changes was that relating to the Priest- 
hood. 

And here it is remarkable to read all the varied particularities re- 
corded respecting it, so that his will in all things might be most ap- 
parent even to one of the smallest intellect, and of the most limited 
understanding. 

So it has always been. Every thing for man to do or not do, 
He has most specifically pointed out. Nothing has been left dis- 
cretionary to him or his will, save to choose life or death. 

He has made the way to life clear, and informed us fully how we 
may enter and walk in it. Tea, more : 

He has not only told us what the Law of our being is, but He 
says expressly that it is his will that all men should walk in it 
agreeably to his directions, and not another's. 

The Priesthood of this Dispensation was taken from the people, 
as is seen in the texts referred to, and given to a particular family, 
the head of whom was to be the High Priest, others his sub- 
ordinates. Recollect, however, this respected or pertained to the 
rituals, ceremonies, etc., which were to distinguish this from all other 
peoples. 

It took not from any one, either Jew or Gentile, the right inherent 
in himself, of preaching righteousness and truth, and of warning 
every man to flee from the wrath to come, as had the Patriarchs 
and others of their day, and as the prophets and other teachers, the 
Levites in common with them, were then doing. 

These preachers were the true subjects of the King of kings, en- 
listing soldiers under his banner, a work demanded by their very 
nature, and upon the doing of which depended their own happiness, 
safety, and a knowledge of God. And wo to him, to them, to all, 
who should not thus preach. 

The right and the obligation to do so are imposed upon all men 
by the natural, unalterable, eternal Law, and no one in heaven or 
on earth has a right to, or can annul, change, or abridge it. 



5 



THE GREAT LAW BOOK. 



This ritual service, although entirely distinct from it, was another 
instrumentality to bring men back to G-od, and to be zealously and 
faithfully performed, but by no means to the exclusion of the other, 
that of teaching, preaching those things to our children and others. 

Before closing our remarks upon the Patriarchal and Jewish Dis- 
pensations, it is important again to revert to that part of the former 
which moved on parallel with the latter, to the commencement of 
the Christian ; a period of about 1500 years. 

Abram seems to have been the last Patriarch of whom much no- 
tice has been taken by the inspired penman, although most favorable 
mention is made of Melchisedek, a contemporary with Abram, a Ca- 
naanite, and king and priest of Salem, afterwards Jerusalem — the 
city of the great King ; and also of Jethro, who was a priest or prince 
of Midian — an Arabian chief, and contemporary with Moses, who 
married his daughter, Zipporah. This father-in-law, not being a 
Jew, was still living under the Patriarchal Dispensation, which had 
its commencement with the fall of Adam ; while the son-in-law was 
at the head of, or the main actor in the introduction of the Jew- 
ish. So it will be seen that the Jewish Dispensation is an offshoot 
from the Patriarchal ; the result of the Old Covenant made with 
Abram, while he was yet in Ur of the Chaldees. 

By this arrangement a people was taken out of the Patriarchal 
ranks, to be a peculiar one ; to receive statutes and ordinances, rites 
and ceremonies, designed only for themselves, forming a kind of 
middle wall between what were now just beginning to be called the 
Jewish and Gentile nations. Hereafter, to the coming and cru- 
cifixion of Christ, no Gentile was to be under the Jewish Polity, 
unless he should become a proselyte to their religion. Nor was any 
Jew, on any pretension whatever, to go over to the Patriarchal 
tribes. Each were to keep the places assigned them by God him- 
self. Both were right, and both had rights to perpetuate, till sup- 
planted by the Christian Dispensation. Then would fall this Middle 
"Wall ; not that the Jews were to return to the Patriarchal, nor 
that the Patriarchal should go over to the Jews; but both the Pa- 
triarchal and the Jewish Dispensations were to come to an end, and 
all people were to enter alike upon a new, the last, the Christian 
Dispensation; alike in all their rights, natural and acquired, their 
privileges, relations, obligations, etc., etc. ; under other statutes, or- 
dinances, etc., or the New Covenant, which Christ, the last King 
and Priest, would make with his people. 

By this we do not mean that He would establish other Laws than 
such as were mirrored forth in the Decalogue, and which had been and 
would be common, alike to all peoples, in all ages. They had been 
alike binding on the Patriarchal as they would be on the Jewish, as 
seems to be indicated by the public and awful manner in which they 
were spoken from Sinai, and inscribed on tables of stone. The civil 
and judicial codes accompanying it, and written by Moses, were no 
less significant. And who can doubt that ancient Gentile sages, phi- 
losophers, "law-givers." etc., etc., such as Minos, the "law-giver" 
of Crete, 1406 B. C; Sanohoniathon, a Phoenician historian, 1263 



DISPENSATIONS. 



9& 



B. 0. ; Theseus, who established a Democracy in Attica ; Lycurgus, 
the'Spartan "law-giver," 926 B. C; Homer, 901 B. C. ; Confucius, 
the Chinese historian, '722 B. C; Draco's Law at Athens; Solon, 
the " law-giver" of Athens, 594 B. C. ; Confucius, the Chinese philo- 
sopher, 550 B.C.; Heraclitus, philosopher, 506 B.C.; Parmeni- 
des, philosopher, 505 B. C. ; Cincinnatus, 458 B. C. ; Socrates, phi- 
losopher, 429 B. C. ; Democritus of Abden, 428 B. C. ; Cabes, the 
philosopher, 405 B. C. ; Plato, philosopher of Athens, 389 B. C. ; 
Philolaus, the Pythagorean philosopher, 314 B. C. ; Diogenes, the 
Cynic philosopher, 372 B.C.; Aristotle, philosopher, 345 B.C.; 
Polemon, the academical philosopher, 313 B. C. ; Euclid, the mathe- 
matician of Alexandria, 300 B. C. ; Cicero, orator, 101 B. C. — who, 
we ask, can doubt that such men as these, and others of their day, 
derived much of their knowledge of the principles of the Divine Law 
and Will, from the same source the Jews, and others anterior to 
them did ? Who, that is unacquainted with history, while reading 
what Confucius taughth is disciples, namely, "that the first duties 
were to serve, obey, and fear God ; to love their neighbor as them- 
selves, and to curb their passions to the guidance of reason," would 
not believe that he was a disciple of Jesus Christ ? But facts show 
that he lived 550 years before Christ. That there were many highly 
enlightened and polished individuals and nations of the G-entiles, no 
intelligent mind will deny. And whence their knowledge, but from 
God ? It is not true that God had abandoned the whole Gentile 
world, this portion of the Patriarchal people, to ignorance, degrada- 
tion, and ruin, because He had chosen Israel for other purposes, pe- 
culiar to themselves. They were not wholly abandoned, nor did 
Satan reign unopposed, triumphant, even among these peoples, for 
1500 years. Nay, verily, but they were still under law — the Natural, 
Moral Law, as their fathers were before the Jews. And that the reader 
may know more particularly what these peoples were about, during 
all this time, we will append a brief synopsis of some of the import- 
ant facts of that age, interspersing occasionally scraps of Jewish 
history, as kinds of way-marks, showing that it is in this world, not 
in a distant planet, and in Jewish times, not angelic, nor even ante- 
diluvian, when these things transpired. 

It may also be added, that these Gentile peoples lived round 
about Judea, the land of Palestine, or Canaan; that country, cen- 
tral, as it was beautiful and fertile, attractive to the curious, mar- 
vellous, novel, inquisitive, and the romantic. Indeed, it was once the 
land of a grandson of Noah. Its Gentile inhabitants were expelled 
in a most public and wonderful manner, filling with surprise and ap- 
prehension the nations afar off. But to the extracts. 

During the Jewish Dispensation, which commenced B.C. 1500, 
A.M. 2504, we find the following statistics, namely: Greece, Egypt, 
China, Assyria, Phenicia, Italy, Phrygia, Troy, Assyria, Jews. 

B.C. 1200 A.M. 2804, Sicilians. 
" 900 " 3104, Carthaginians, Macedonians. 
" 800 " 3204, Romans, Persians. 



100 



THE GREAT LAW BOOK. 



600 " 3404, Gauls, 

300 " 3704 

100 " 3904, Germans. 



Cities. 



B.C. 


1500 


A.M. 2504, 


Israelites pass Bed Sea. 


u 


1252 


City of Tyre built. 


M 


1233 




Carthage built. 


It 


1200 


" 2904, 


Troy destroyed by the Greeks. 


11 


1182 


" 2986, 


The kingdom of the Latins begins. 


ti 


996 


" 3210, 


Madrid. 


it 


884 


" 3288, 
" 3224, 


Carthage — Laws of Lycurgus. 


ii 


820 


Nineveh taken. 


a 


190 


Amos, the prophet, flourished. 


n 


753 




Eome built. 


u 


732 




Syracuse built. 


it 


"722 




Confucius's history of China begins. 



721 B.C., Samaria taken. 713 B.C., Gela, in Sicily, founded. 696 
B.C., Isaiah sawn asunder. 651 B.C., war between Bonians and 
Sabines begins. 627 B. O, Jeremiah flourished. 641 B. C, Amon, 
King of Judah, slain. 623 B. C, Draco's laws established at Athens. 
668 B. C, Josiah killed. 594 B. C, Laws of Solon. 593 B. C, Eze- 
kieL the prophet, flourished. 587 B. C, Jerusalem taken by Nebu- 
chadnezzar. 572 B.C., Tyre taken by Nebuchadnezzar. 569 B.C., 
Daniel interpreted Nebuchadnezzar's dream. 566 B.C., the first 
census at Borne — 84,700 citizens. 539 B.C., the Phoceans settle in 
Gaul and build Marseilles. 538 B.C., Cyrus takes Babylon. 527 
B.C., a Public Library first founded at Athens. 515 B.C., the Temple 
of Jerusalem finished. 509 B.C., the Consular Government begins 
at Borne. 508 B.C., first alliance between Borne and Carthage. 493 
B.C., Tribunes created at Borne. 487 B.C., Egypt rebels and re- 
volts from the Persians. 451 B.C., the Decemvirs created at Borne. 
430 B.C., the history of the Old Testament closes about this time. 
429 B.C., Socrates, the philosopher, flourished. 389 B.C., Plato's 
first travels into Sicily. 372 B.C., Diogenes, the Cynic philosopher. 
357 B.C., the second Sacred "War begins. 332 B.C., Alexander 
takes Tyre. 323 B.C., Alexander dies. 300 B.C., Euclid of Alex- 
andria, the mathematician. 284 B.C., the Septuagint translation of 
the Old Testament supposed to have been made — with which many 
of the Gentiles must have been familiar. 255 B.C., the fourth im- 
perial dynasty of China begins. 235 B.C., Borne at peace with all 
nations. 213 B.C., all the records in China destroyed. 202 B.C., 
the fifth imperial dynasty of China begins. 192 B.C., the war of 
Antiochus the Great with the Bomans begins. 165 B. O, Judas 
purified the Temple of Jerusalem. 163 B.C., the government of 
Judea under the Maccabees begins. 146 B.C., Carthage destroyed. 
142 B.C., Simon, the high priest, takes the castle of Jerusalem, and 
repairs it. 135 B.C., the history of the Apocrypha ends. 116 B.C., 
the government of Egypt assumed by Cleopatra. 107 B.C., Cicero 



DISPENSATIONS. 



101 



is born. 69 B.C., the Soman Capitol rebuilt. 46 B.C., the war ot 
Africa. 19 B.C., Rome at the meridian of its glory. 8 B.C., Rome 
and its suburbs contain 4,233,000 citizens. 

Intentions, Discoveries, and other Remarkable Events. 

2348 B.C., the deluge. 2251 B.C., the Tower of Babel is built. 
2000 B.C., olive-oil, flour. 1900 B.C., sword, javelin. 1700 B.C., 
metal mirrors, silver money, letters. 1600 B.C., sailing by the stars. 
1300 B.C., Thebes fortified and besieged. 1100 B.C.. bricks, Pyra- 
mids. 1000 B.C., Solomon's Temple. 896 B.C., Elijah, the pro- 
phet, taken to heaven. 700 B.C., anchors. 558 B.C., sun-dials, 
multiplication-table. 300 B.C., aqueducts at Rome, electricity. 200 
B.C., Chinese Wall. 190 B.C., Rome paved. 123 B.C., historical 
books of the Old Testament, Mosaic work, wax-painting. 

The reader would be most amply rewarded, were he to consult 
more at large Haskell's Chronological Table, along with Strauss' 
Stream op Time, published by J. H. Colton, New- York, a work of 
like character. 

Were we now prepared, as we hope ere long to be, to present 
the reader with full, systematic, and distinct Codes, 1st, of all the 
precepts, commands, and prohibitions, which are of a general cha- 
racter or of universal applicability, in all time, under all Dispensa- 
tions, and for all peoples— those which necessarily result from the 
Natural, moral Law, written upon man's nature, of which the con- 
sciences of all men are the tongue — which are found in the Deca- 
logue, and also among the civil, judicial, municipal, and special Codes 
of the Jews — written indeed for the first time, but as just, true, and 
important, before as since they were written. This class of precepts 
are found distributed through all the Old and New Testaments, and 
are no more for a Jew than for a Gentile, and no more for either or 
both than they were for those of all previous or succeeding time. 
Like the light for the eye, or the heat for vegetable perfection, this 
General Law is common to all, and stands at the head of all Dis- 
pensations. 

2d. Of all the Special Precepts or commands, which may or may 
not be common to more than one dispensation, which may be given 
to a particular person or community, and for them only. This class 
of precepts is totally distinct from the former and can not innocently 
be claimed by any person, community, or dispensation, nor cited as 
a precedent by any others. Sometimes they compose a part of the 
things which distinguish one dispensation from another — the ritual 
and ceremonial precepts making up the balance. 

3d. Of all that class of precepts or commands, denominated Ritual 
and Ceremonial, which are the distinguishing features of a dispen- 
sation. None of these can be claimed by any other people than 
those to whom they are specifically directed. Neither the second nor 
the third class can, like the first, be placed at the head of all the Dis- 
pensations, for they partake not of the nature of the Law of being — 



102 



THE GREAT LAW BOOK. 



the natural Law, but originated in, and proceeded from the "Well of 
Jehovah. They might, or might not have been ordained. Unlike 
the Natural, General Law, or precepts pertaining to it, these precepts 
are mutable, and they had a beginning. In these respects they are 
of a positive nature. They appear to-day, and disappear to-morrow, 
when the particular object of their presence is accomplished. Some- 
times they are for this people, sometimes for that. 

It is gratifying to see that many of the Gentile people, and some- 
times their kings, openly acknowledged, as predicted, the superiority 
of these statutes, precepts, ordinances, judgments, etc., recorded in 
the Bible. And after the publication of the Septuagint, is it not 
more than probable that copies of it found their way into countries 
far distant from Judean lands, priests, synagogues, and temples, in- 
structing the Gentiles into a knowledge of the truth ? The arrogant 
and haughty Nebuchadnezzar and Darius were among this number. 
Even Roman soldiers were forced to exclaim: "Surely this was the 
Son of God!" Pilate's wife warned him to have nothing to do with 
this just person — Jesus. 

Although the faculties of intercourse between different nations 
were more limited and difficult than they are now, yet it were foolish 
to contend that peoples of those times were unacquainted with the 
systems of religion embraced by each other. 

The effects of the seventy years' captivity of the Jews in Babylon, 
and of the occurrences relating to the three Hebrew youths, were 
not without important instruction, whether contemplated by the 
streams of Babylon, or in more favored scenes, or more especially by 
the fiery furnace, at the head of one hundred and twenty presidents, 
or by the lion's den. No; the prophetic voices of Jeremiah, in 
Egypt ; of Daniel and others, in Babylon, far, far away from their 
beloved Zion, once so beautiful and glorious, as to extort from the 
Queen of Sheba — "The half was not told me;" their warnings, pray- 
ers, and lamentations often made the ears of kings and people, wedded 
to other rites and ceremonies, if not altogether to other Deities, to 
tingle, till at length Nehemiah and his brethren were furnished, and 
sent by the conqueror of his age, to rebuild the walls of Jerusalem — 
amidst the opposition, the scoffs and jeers of the surrounding nations ; 
and thus, while God was chastising the chosen people for their idol- 
atry and desertion, He was spreading abroad a knowledge of himself, 
and thereby causing the wrath of man to praise him. 

And who can say that all the Republican features of the valiant 
Romans were not derived from the Jewish magistracy, founded upon 
the Jethroic principle of court or judicial arbitrations ? True, God 
had consented to the kingship, as was common in other nations, but 
not without seasonable and stern remonstrance. That was not the 
form of government instituted by himself and reenacted by Christ, 
Matt. 18, and commended by Paul, 1 Cor. 6. Thus, while God was 
training a people in Judea for himself, He was teaching very many 
out of it. 

The Patriarchal and Jewish Dispensations, of which we have last 
spoken, and of which we are now about taking leave, spread over a 



DISPENSATIONS. 



103 



period, the former of 4000 years, and the latter, as before stated, of about 
1500. During all this period, two distinct classes of people have exist- 
ed and performed a conspicuous part ; namely, the good and the bad 
— the children of God and the children of the devil ; call them, if you 
please, G-od's church or party, and the devil's church or party. 
Neither of these two parties, in either of these dispensations, has 
had a visible organization ; consequently, neither party has had dis- 
tinctive offices, nor privileged persons to fill them. Each one of 
a party was on an equality of service, under their respective leaders, 
to whom alone they were responsible for the right improvement of 
the talents committed to them. This has been more apparent in the 
history of the former than of the latter, which at first view might 
seem to have a visible organization. That the Jews had an organi- 
zation, none will deny. But it was not one in which but one of the 
classes mentioned found a place, to the entire exclusion of all of the 
other class. 

The Jewish organization was one commencing in an individual : 
but it was to comprehend his entire posterity, and none others ex- 
cept proselytes. And these Jews were not to intermarry with other 
nations. Consequently we soon find a numerous, powerful, and pros- 
perous nation included in this organization — this Church of God, 
or chosen people, the bad as well as the good. And this organiza- 
tion had respect to the civil and judicial polity of this people, as well 
as their religious. This organization, in fact, was not one respecting 
character, but of choice, a whole people, a union of Church and State, 
for purposes intended, many of which were published. 

All along, during these four thousand years, the two parties have 
been seen and known as individuals, but never as an organized body. 

During all this period God has been the Law-giver. Few men of 
any age have denied this in words, or arrogated the right as inher- 
ent in, or delegated to man. But all the good have acknowledged 
God's right, and awarded to him the privilege. 

Nor have we found among the good a privileged class of preachers, 
teachers, etc., called and licensed by man, either in a public or a 
private manner. And if there is an instance in which God has for- 
bidden any one of his friends to preach righteousness and truth, it 
has entirely escaped our notice. 

There were different works to be performed in the Jewish polity, 
which called for different offices and different individuals to fill them ; 
each and all of which were most distinctly pointed out by God him- 
self. Man was neither consulted nor allowed to act in the matter. 

Some have erroneously contended, that with the end of the Jew- 
ish Dispensation, was also the abrogation of the Jewish rituals and 
ceremonies not only, but of all the precepts of the Old Testament, 
and the Book itself, so far as subsequent peoples and nations are 
concerned. 

Well, suppose it were so ; that, as we shall soon see, did not leave 
man — the entire race — without Law. Law existed before there was 
a precept either in earth, heaven, or hell ; and it will exist — abroga- 
tion or not, from any source, to the contrary notwithstanding. Deity 



104 



THE GREAT LAW BOOK. 



himself, neither abrogates nor annihilates any thing pertaining to 
himself or the natural Law — the Law or constitution of being. But 
we shall see that Christ in setting up his kingdom, anticipated the 
objections of his enemies respecting them, without an effort. Be it 
remembered, when the world is without Law, it will cease to exist 
— when man is without preceptive obligation, he will cease to be 
man, or angel. Law is a part of his nature, mental, moral, and phy- 
sical. God, in person, introduced these two dispensations, and the 
last with most awful displays of his power and glory. 

What thk Bible says of its Authors. 

Wo are unwilling to proceed further, before the reader's mind is 
directed to some other things which the Bible says of its authors ; 
consequently shall avail ourselves somewhat of the services of others 
for this purpose. 

The Father ; I Am That I Am. 

" And Moses said unto God, Behold, when I come unto the children of Israel, 
and shall say unto them, The God of your fathers hath sent me unto you, and 
they shall say to me, what is his name? what shall I say unto them? And God 
said unto Moses, I Am That I Am. And He said, Thus shalt thou say unto the 
children of Israel, I Am hath sent me unto you." — Ex. 3 : 13, 14. 

As if He had answered to the interrogatory of Moses : Why, I can 
neither tell you nor any body else, so that you can know fully who 
and what I am : but this much you can say : The Being who sent 
me, gave me the words, I Am. 

Now, if you want to know more about him, add to these two 
words any good thing which you need for this world, or the world 
to come, and you will know. For example : 

Do you want life, here and hereafter ? He answers, I am Life. 

And so of Light, Wisdom, Health, Riches, Sanctification, etc., etc. ; 
He answers, I am durable riches, etc. 

Do you want to know who is God ? I am G-od. Who is the Cre- 
ator, Redeemer, Sanctifier, Saviour, Governor, Ruler, Judge? You 
only need to write, I Am TnAT I Am. I am all that. I am the all- 
wise, all-holy, just, and good. The Omnipotent, Omniscient, Inde- 
pendent, Self-existent — the Eternal. Yes, all that, and a thousand 
times more of all good than you can conceive. I Am ; yes, That I 
Am. 

Since writing the above, I have seen a paraphrase on this name 
by Bishop Beveridge, which we copy below. 

I Am. God doth not say, / am their light, their guide, their 
strength, their tower, but only I Am. He sets, as it were, his hand 
to a blank, that his people may write under it what they please that 
is good for them. As if He should say : Are they weak ? / am 
strength. Are they poor ? / am riches. Are they in trouble ? / 
am comfort. Are they sick? Iam health. Are they dying? Iam 
life. Have they nothing ? / am all things. / am wisdom and 



THE FATHER. 



105 



power : / am justice and mercy : / am grace and goodness : I am 
glory, beauty, holiness, eminency, supereminency, perfection, all- 
sufficiency, eternity ! Jehovah I am. Whatsoever is amiable in it- 
self, or desirable unto them, that lam. Whatsoever is pure and holy, 
whatsoever is great or pleasant, whatsoever is good or needful to 
make men happy, that / am. 

The Names op God. 

God is a Spirit. Is declared to be Light, Love, Invisible, Un- 
searchable, Incorruptible, Eternal, Immortal, Omnipotent, Omniscient, 
Omnipresent, Immutable, Only-wise, Glorious, Most High, Perfect, 
Holy, Just, True, Upright, Righteous, Good, Great, Gracious, Faith- 
ful, Merciful, Long-suffering, Jealous, Compassionate, a consuming 
fire. None beside him. None before him. None like to him. None 
good but He. Fills heaven and earth. Should be worshipped in 
spirit and in truth. (Text Book and Treasury, published by Sheldon, 
Blakeman & Co., New- York.) 

Metaphors relating to Deity. 

Below are some of the metaphors relating to Deity : such as, Lo- 
cality, Motion, Vehicles, Dwelling, (in Heaven,) In the Temple, 
Dwells with Men, In Man, (Human Parts,) Face, Eyes, Nostrils, 
Mouth, Lips, Tongue, Breath, Shoulders, Hand and Arm, Back, Feet, 
(Human Actions,) Voice, (Voice,) Dreadful, Laughter, Sleep, Ap- 
peareth, Appearance described, Glory, Human Form, (as) Hidden. 
(Matthew Talbot. 

Concerning God: His Nature, Attributes, and Works. 

That which may be known of God is manifest : for the heavens 
declare the glory of God, and the firmament showeth his handy- work. 
So that we are without excuse, if by the things that are made, we do 
not clearly perceive and understand his eternal power and Godhead. 

The Lord is also known by the judgment which he executeth. 

But the Scriptures having given us a plainer and fuller account of 
the Divine Being, than the reason of man can discover of itself, the 
best and easiest way of coming to the right knowledge of God is by 
his word. 

From whence we learn, 

That He is the maker, preserver, and governor of all things ; that 
He is a being every way perfect ; the only God ; who hath none other 
like him ; and who is greater and more excellent than all other be- 
ings ; that He is a Spirit, eternal and unchangeable ; and fills all 
places by his presence ; that his happiness, knowledge, wisdom, and 
power, are infinite ; that He is perfectly good and gracious, righteous 
and just, true and faithful, pure and holy , and that after all we can 
do or kuow of him, He is incomprehensible. 

5* 



106 



THE GREAT LAW BOOK. 



God is the Creator, Maker, and Former of All Things. 

By him were all things created that are in heaven, and that are in 
earth, visible and invisible, whether they be thrones, or dominions, 
or principalities, or powers ; all things were created by him and for 
him. 

He made heaven, the heaven of heavens, with all their host ; the 
earth, and all things that are therein ; the seas, and all that is there- 
in. As for the world, and the fullness thereof, and all things that 
come forth of it, He hath founded them. 

He formed the light, and created darkness, the day is his, and the 
night also is his ; He hath prepared the light and the sun ; and by 
his Spirit He hath garnished the heavens. 

He gave the sun for a light by day, and ordained the moon and 
the stars for a light by night. 

He hath made summer and winter ; the north and the south ; He 
hath created them. 

The Lord hath founded the earth, and hung it upon nothing. 

He created it not in vain ; He formed it to be inhabited. 

He shut up the sea with doors, and said, hitherto shalt thou come, 
but no farther ; and here shall thy proud waves be staid. 

He formeth the mountains, and createth the wind. 

God made every living creature, beast, and cattle, and creeping 
thing of the earth ; every winged fowl and moving creature which 
the waters bring forth; and every plant of the field before it was in 
the earth, and every herb of the field before it grew. 

God created man ; male and female created He them. Thou, 0 
Lord I art our Father, and we are all the work of thy hand. We 
are the clay, and thou our potter. Thy hands have made us and 
fashioned us. Thou hast clothed us with skin and flesh, and hast 
fenced us with bones and sinews. Thine eyes did see our substance, 
yet being unperfect, and in thy book were all our members written, 
which in continuance were fashioned, when as yet there was none 
of them. 

The Lord hath formed the spirit of man within him, He hath 
made us this soul. 

He made of one blood all nations of men, for to dwell on all the 
face of the earth. 

The Lord He is God, it is He that hath made us, and not we our- 
selves ; we are his people and the sheep of his pasture. 

He hath created us for his glory ; He hath formed us for himself, 
that we should show forth his praise. 

By the word of the Lord were the heavens made, and all the host 
of them by the breath of his mouth. 

Through faith we understand that the worlds were framed by the 
word of God, so that things which are seen were not made of things 
which do appear. 

He spake, and they were made ; He commanded, and they were 
created. He said, Let them be, and it was so. 



THE FATHER. 



107 



The Lord hath made all things for himself; and for his pleasure 
they are and were created. For of him, and through him, and to 
him, are all things. 

Why then hath the fool said in his heart, There is no God ? Un- 
derstand, ye brutish among the people, and ye fools, when will ye be 
wise ? Shall the work say of him that made it, He made me not ? 

Every house is builded by some man, but He that built all things 
is God. 

God is the Preserver of All Things. 
By him all things consist. 

He preserveth and upholdeth all things by the word of his power ; 
and they continue this day according to his ordinances. 

The Lord hath established the heavens and the earth, and they 
abide. 

He hath compassed the waters with bounds until the day and 
night come to an end; He bindeth the floods from overflowing. 

And because He hath said it: therefore, while the earth remaineth, 
seed-time and harvest, and cold and heat, and summer and winter, 
and day and night, shall not cease. 

The earth which drinketh in the rain that cometh oft upon it, and 
bringeth forth herbs meet for them by whom it is dressed, receiveth 
blessing from God. 

With thee, 0 Lord ! is the fountain of life. Thou preservest man 
and beast. Thou givest food to all flesh ; in whose hand is the soul 
of every living thing, and the breath of all mankind. 

And God blessed every living creature, and said unto them, Be 
fruitful and multiply. He said also to every beast of the earth, and 
to every fowl of the air, and to every thing that creepeth upon the 
earth, wherein there is life, I have given every green herb for meat ; 
and it was so. 

The Lord, Ee is the preserver of men. 

In him we live and move, and have our being. 

He holdeth our soul in life ; and He will be our guide, even unto 
death. 

My defense is of God. The Lord is my keeper. I laid me down 
and slept ; I awaked, for the Lord sustained me ; the Lord shall pre- 
serve my going out and my coming in. 

He is with me, and will keep me in all places whither I go, and 
give me bread to eat, and raiment to put on. For by him have I 
been holden up from the womb ; He hath fed me all my life long. 

Thou, Lord, only makest me dwell in safety, and thy visitation 
preserveth my spirit. 

God is the Supreme Lord, Disposer, and Governor of All 
Things. 

The most high God is the possessor of heaven and earth. All that 
is in the heaven and in the earth is his. The world is his, and the 
fullness thereof. 



108 



THE GREAT LAW BOOK. 



God is the judge of all, and He reigneth over all. Thine is the 
kingdom, 0 Lord ! and thou art exalted as head above all. All things 
serve thee. 

"Whatsoever the Lord pleaseth, that doth He in heaven and in 
earth, in the seas, and in all deep places. 

He hath appointed the ordinances of heaven and earth ; and He 
doth according to his will in the army of heaven, and among the in- 
habitants of the earth. 

The counsel of the Lord, that shall stand, and He will do all his 
pleasure. 

All angels, and authorities, and powers, are subject to him; and 
his angels do his commandments, hearkening unto the voice of his 
words. 

The sun, and the moon, and the stars, even all the host of heaven, 
the Lord hath divided unto all nations under the whole heaven. 

He appointed the moon for seasons, and the sun knoweth his going 
down. 

He commandeth the sun, and it riseth not, and he sealeth up the 
stars. He turneth the shadow of death into the morning, and 
niaketh the day dark with night. 

God thundereth marvellously with his voice; He directeth the 
sound of it under the whole heaven, and his lightning unto the ends 
of the earth. 

He causeth the vapors to ascend ; He maketh hghtnings with 
rain, and bringeth forth the wind out of his treasures. 

He saith to the snow, Be thou on the earth ; He calleth for the 
waters of the sea, and poureth them out upon the face of the earth. 

By the breath of God frost is given, and the breadth of the waters 
is straitened. 

Fire and hail snow and vapor, wind and storm fulfill his word. 
He turneth them round about by his counsels, that they may do 
whatsoever He commandeth them, upon the face of the world in the 
earth ; He causeth them to come, whether for correction or mercy. 

The Lord giveth rain, both the former and the latter rain in his 
season, that men may gather in then corn, their wine, and their oil ; 
He also slmtteth up the heaven, that there be no rain, and that the 
land yield not her fruit. 

He visiteth the earth, and blesseth the springing thereof; He re- 
neweth the face of the earth, and erowneth the year with his good- 
ness ; so that the pastures are clothed with flocks, and the valleys are 
covered over with corn. 

He causeth the grass to grow for the cattle, and herb for the ser- 
vice of man, that He may bring forth food out of the earth. 

He turneth a fruitful land into barrenness, for the wickedness of 
them that dwell therein. 

The Lord is the God of all flesh and of the spirits of all flesh ; all 
his living creatures, both small and great beasts; and things creeping 
innumerable, wait upon him, that He may give them their meat in 
due season. That which He giveth them they gather ; He openeth 
his hand, and they are filled with good. When He hideth his face, 



THE FATHER. 



109 



they are troubled ; when He taketh away their breath, they die and 
return to their dust. 

He feedeth the fowls of the air, and not a sparrow falleth to the 
ground without him. 

The Most High ruleth in the kingdom of men, and giveth it to 
whomsoever He will. 

He is the governor among the nations ; God ruleth unto the ends 
of the earth. 

The Lord is our judge ; the Lord is our law-giver ; the Lord is our 
king. 

When the Most High separated the sons of Adam,, He divided to 
the nations their inheritance, and set the bounds of the people. 

He appointed the ancient people, and the things that are coming, 
and shall come. 

The Lord increaseth the nations, and destroyeth them ; He en- 
largeth the nations, and straiteneth them again ; and at what instant 
He speaketh concerning a nation or a kingdom, to build, and to plant 
it, or to pluck up, and pull down, and to destroy it, it shall be done. 

He changeth the times and the seasons ; He removeth kings, and 
setteth up kings ; God, the judge, putteth down one, and setteth up 
another. 

By him kings reign, and princes decree justice, even all the judges 
of the earth. 

From him cometh every good and every perfect gift ; neither is 
there any evil in the world,' and the Lord hath not done it. 

He kiheth, and He maketh alive ; He woundeth, and He healeth ; 
He bringeth down to the grave, and He bringeth up. Unto God the 
Lord belong the issues from death. If He gather unto himself the 
spirit of man and his breath, all flesh shall perish together, and man 
shall turn again unto dust. 

The preparations of the heart in man, and the answer of the tongue 
is from the Lord. He giveth wisdom to the wise, and knowledge to 
them that know understanding ; and when it so seemeth good in his 
sight, He hideth things from the wise and prudent, and revealeth 
them unto babes. 

The Lord maketh poor, and maketh rich ; He bringeth low, and 
lifteth up. Riches and honor come of him ; and in his hand it is to 
make great, and to give strength unto all. He raiseth the poor out 
of the dust, and maketh the barren woman to be a joyful mother of 
children. 

The race is not always to the swift, nor the battle to the strong ; 
neither yet bread to the wise, nor yet riches to men of understand- 
ing, nor yet favor to men of skill ; for who knoweth not in all these, 
that the hand of the Lord hath wrought this ? 

The horse is prepared against the day of battle, but safety is of the 
Lord ; for He delivereth and rescueth ; He maketh wars to cease, 
and restraineth the wrath of man. 

The lot also is cast into the lap, but the whole disposing thereof is 
of the Lord ; in whose hand our breath is, and whose are all our 
ways. 



110 



THE GREAT LAW BOOK. 



We have heard with our ears, 0 God ! our fathers have told us, 
what works thou didst in their days in the times of old. 

For as the earth bringeth forth her bud, and as the garden causeth 
the things that are sown in it to spring forth, so the Lord God hath 
caused righteousness and praise to spring forth before all nations. 

The whole earth is full of his glory and riches ; and they that go 
down to the sea in ships, these see the works of the Lord, and his 
wonders in the deep. 

The Lord is king forever and ever, and his dominion is an ever- 
lasting dominion. 

He ruleth by his power forever; let not the rebellious exalt them- 
selves. 

He is the blessed and only potentate ; the King of kings, and Lord 
of lords ; the one law-giver, who is able to save and to destroy. 

Who hath given him a charge over the earth ? Or who hath dis- 
posed the whole world ? Who teacheth like him ? Or who hath 
enjoined him his way ? He worketh all things after the counsel of 
nis own will ; and He giveth not account of any of his matters. 



The Perfection of God, 
In General 
Our Father which is in heaven, is perfect. 

Thine, 0 Lord ! is the greatness, and the power, and the glory, and 
the victory, and the majesty. Thou art very great, thou art clothed 
with honor and majesty. 

The heaven is thy throne, and the earth is thy footstool ; thy name 
is excellent, and thy glory is above the earth and heaven. 

The Lord of hosts He is the king of glory ; honor and majesty are 
before him ; strength and beauty are in his sanctuary. 

The Lord is great in counsel, and mighty in word ; the Lord hath 
done excellent things ; his work is honorable and glorious. 

The work of the Lord is perfect ; for all his ways are judgment. 

The law of the Lord is perfect ; and all his precepts concerning all 
things are right. 

The glory of the Lord shall endure forever. 

Who can make known to the sons of men the glorious majesty of 
his kingdom, and the greatness of his excellency ? 

Blessed be thy glorious name, 0 Lord! which is exalted above all 
blessing and praise. 

He is the Only God, 
Compared with other Beings. 

God is one ; the Lord is the true God, He is God alone. The Lord 
our God is one Lord. 

The Lord He is God, in heaven above and upon the earth beneath ; 
there is none else. 



THE FATHER. 



Ill 



The Lord He is G-od ; there is none else besides him ; before him 
there was no God formed, neither shall there be after him. 

Though there be that are called gods, whether in heaven or in 
earth ; yet to us there is but one God, the Father, of whom are all 
things, and we in him. 

All the gods of the people are idols, which by nature are no gods. 
They can not do evil, neither also is it in them to do good. For we 
know that an idol is nothing in the world ; and that a graven image 
is profitable for nothing ; and that there is none other God but one. 

There is None like Him. 

Who is like unto thee, 0 Lord ? Who is like thee, glorious in 
holiness, fearful in praises, doing wonders ? 

To whom shall we liken God ? Or what likeness shall we com- 
pare unto him ? Or to whom shall He be equal? 

Who in the heavens can be compared unto the Lord? who among 
the sons of the mighty can be likened unto him ? 

Thou art great, 0 Lord God! there is none like thee ; neither are 
there any works like unto thy works. 

Among the gods, there is none like unto thee, 0 Lord ! there is no 
God like thee in heaven above, or on earth beneath. 

There is none like thee in all the earth ; among all the wise men 
of the nations, and in all their kingdoms, there is none like unto thee, 
0 King of nations ! 

God is not (as the wicked think) altogether such an one as our- 
selves ; for his ways are not our ways, nor his thoughts our thoughts; 
but as the heavens are higher than the earth, so are his ways higher 
than our ways, and his thoughts than our thoughts. 

Forasmuch as we are the offspring of God, we ought not to think 
that the Godhead is like unto gold, or silver, or stone graven by art 
of man's device. 

He is Greater than All Things. 

Who is so great a God as our God ? 

Thou, whose name alone is Jehovah, art the most high over all the 
earth. 

The Lord our God is God of gods, and Lord of lords. 

He is far above all principality, and power, and might, and domi- 
nion, and every name that is named, not only in this world, but also 
in that which is to come. 

The Lord is greater than all gods, and He is to be feared above all 
gods ; for all the gods of the nations are idols ; but the Lord made 
the heavens. 

God is greater than man. It is He that sitteth upon the circle of 
the earth, and the inhabitants thereof are as grasshoppers. 

Behold, the nations are as a drop of a bucket, and are counted as 
the small dust of the balance ; all the inhabitants of the earth are 



112 



THE GREAT LAW BOOK. 



reputed as nothing before him ; and they are counted to him less than 
nothing, and vanity. 

Who hath first given to him, and it shall be recompensed to him 
again ? 

God is a Spirit. 

G-od is a Spirit. 

He is invisible ; whom no man hath seen, nor can see at any time ; 
neither hath any man heard his voice at any time, or seen his shape. 

Eternal. 

The Lord Ee is the eternal God, who liveth forever and ever. 

Before the day was, before the mountains were brought forth, or 
ever He had formed the earth and the world, even from everlasting 
to everlasting, He is God. 

He is the first and the last ; He is alpha and omega, the beginning 
and the ending ; which is, and which was, and which is to come. 

His goings forth have been from of old, from everlasting; and his 
years are throughout all generations. 

He is the living God, and steadfast forever. 

He is the immortal and everlasting King; and his throne re- 
maineth from generation to generation. 
He only hath immortality. 

The gods that have not made the heavens and the earth, even they 
shall perish from the earth, and from under the heavens ; but the 
Lord shall endure forever. 

His days are not as the days of man ; neither can the number of 
his years be searched out. 

One day is with the Lord as a thousand years, and a thousand 
years as one day. 

Unchangeable. 

God is the same yesterday, to-day, and forever. 

Ee is the incorruptible God ; with whom is no variableness, neither 
shadow of turning. 

Thus saith the Lord of hosts: I am the Lord, I change not; I 
Am that I Am ; this is my name forever, and this is my memorial 
unto all generations. 

There are indeed diversities of operations ; but it is the same God 
which worketh all in all ; whose counsel standeth forever, and the 
thoughts of his heart to all generations. 

Whatsoever God doth, it shall be forever; nothing can be put to 
it, nor any thing taken from it ; and God doth it that men should 
fear before him. 

The earth and the heaven shall perish ; but thou, 0 Lord 1 re- 
mainest. They all shall wax old, as doth a garment, and as a vest- 
ure shalt thou fold them up, and they shall be changed ; but thou 
art the same, and thy years shall have no end. 



THE FATHER. 



113 



Present everywhere. 

He filleth all in all. 

The heaven, and heaven of heavens can not contain thee, 0 God ! 

Whither shall I go from thy Spirit, 0 Lord ! Or whither shall I 
flee from thy presence ? If I ascend up into heaven, thou art there ; 
if I make my bed in hell, behold thou art there ; if I take the wings 
of the morning, and dwell in the uttermost parts of the sea, even 
there shall thy hand lead me, and thy right hand shall hold me. 

Can it be said of the Lord, that He is G-od of the hills, but He is 
not God of the valleys ? 

Am I a God at hand, saith the Lord, and not a G-od afar off? Can 
any hide himself in secret places, that I shall not see him ? saith the 
Lord. Do not I fill heaven and earth ? saith the Lord. 

The Happiness op God. 

He is the blessed God, who is forever happy. 

In his presence is fullness of joy, and at his right hand there are 
pleasures for evermore. 

Can a man be profitable unto God? Or is it gain to him 
that thou makest thy way perfect ? Thy wickedness may hurt a 
man as thou art, and thy righteousness may profit the son of man ; 
but if thou sinnest, what dost thou against him ? Or if thy trans- 
gressions be multiplied, what dost thou unto him ? And if thou be 
righteous, what givest thou him? Or what receiveth He of thy 
hand? 

Thy goodness extendeth not to him. 

His Knowledge. 

The Lord is a God of knowledge and judgment. 

He is perfect in knowledge, and knoweth all things ; his under- 
standing is infinite. 

God is light, and in him is no darkness at all. 

The Spirit of God knoweth the deep things of God. 

Known unto God are all his works from the beginning of the 
world; neither is there any creature that is not manifest in his sight; 
but all things are naked and opened unto the eyes of him with whom 
we have to do. 

He looketh to the ends of the earth, and seeth under the whole 
heaven. The eyes of the Lord are in every place, beholding the evil 
and the good. 

Hell and destruction are before the Lord; He seeth in secret ; and 
the darkness hideth not from him. 

He declareth the former things, and He showeth things which 
must be hereafter; He declareth the end from the beginning, and 
from ancient times the things that are not yet done. He revealeth 
secrets, and maketh known what shall be in the latter days. Times 
are not hidden from the Almighty. 



114 



THE GREAT LAW BOOK. 



Behold, saith the Lord, the former things are come to pass, and 
new things do I declare. Before they spring forth, I tell you of 
them. 

Interpretations belong to God. 

■ The Lord beholdeth all the sons of men ; from the place of his 
habitation He looketh upon all the inhabitants of the earth ; He con- 
sidered all their works. 

The eyes of the Lord are always upon us, from the beginning of 
the year even unto the end of the year. 

The Lord hearkeneth and heareth, and a book of remembrance is 
written before him. 

He knoweth our down-sitting and our up-rising : He compasseth 
our path ; He counteth all our steps ; He is acquainted with all our 
ways ; and when we enter into our closet, and shut our door, He 
seeth us. 

By him are actions weighed ; He pondereth all our goings ; neither 
is there a word in our tongues but He knoweth it altogether. 

The Lord knoweth the hearts of all men ; He searcheth all hearts ; 
and understandeth all the imaginations of the thoughts ; He knoweth 
the things that come into our mind, every one of them; and no 
thought can be withholden from him. 

He discerneth the thoughts and intents of the heart ; He under- 
standeth our thoughts afar off. 

Thou, even thou only, 0 God ! knowest the hearts of all the children 
of men. 

Thus saith the Lord, concerning idols : let them show us what shall 
happen ; let them show the former things, what they be, or declare 
us things for to come ; let them show the things that are to come 
hereafter, that we may know that they are gods ; yea, there is none 
that showeth ; yea, there is none that declareth ; yea, there is none 
that heareth their words. 

Wherefore doth the wicked contemn God, and say thus in his 
heart ? How doth God know ? Is there knowledge in the Most 
High ? Can He judge through the dark cloud ? The Lord shall not 
see, neither shall God regard us ; or why doth he say : God hath for- 
gotten, He hideth his face, He will never see it ? For surely the 
Lord beholdeth mischief and spite to requite it ; and whoever com- 
mitteth villainy or adultery, or speaketh lying words in my name, 
even I know, and am a witness, saith the Lord. 

The Lord knoweth the manifold transgressions of the wicked, and 
their mighty sins ; He will never forget any of their works ; for his 
eyes are upon the ways of man, and there is no darkness or shadow 
of death, where the workers of iniquity may hide themselves. 

Shall the thing framed say of him that framed it, He hath no un- 
derstanding ? He that planted the ear, shall He not hear ? He that 
formed the eye, shall He not see ? He that teacheth man knowledge, 
shall not He know? 

God hath not eyes of flesh. The Lord seeth not as man seeth ; 
for man looketh on the outward appearance, but the Lord looketh on 
the heart. 



THE FATHER. 



115 



Neither is his ear heavy, that it can not hear. 
Shall any teach God knowledge ? 

His Wisdom. 

God is wise in heart ; his thoughts are very deep. He is mighty 
in wisdom ; He is wonderful in counsel, and excellent in working. 

The Lord possessed wisdom in the beginning of his way, before 
his works of old ; while as yet He had not made the earth, nor the 
fields, nor the highest part of the dust of the world. 

The Lord by wisdom hath founded the earth ; by understanding 
hath He established the heavens ; by his knowledge the depths are 
broken up, and the clouds drop down the dew ; He hath established 
the world by his wisdom, and hath stretched out the heavens by his 
discretion. 0 Lord ! how manifold are thy works ! in wisdom hast 
thou made them all. 

And God saw every thing that He had made, and behold it was 
very good. He hath made every thing beautiful in his time. 

He is the only wise God. 

Who hath known the mind of the Lord ? Or who hath been his 
counsellor ? Who hath directed the Spirit of the Lord ? Or being 
his counsellor, hath taught him? With whom took He counsel? 
Who instructed him, and taught him knowledge, and showed to him 
the way of understanding ? 

Where shall wisdom be found, and where is the place of under- 
standing ? The depth saith, it is not in me ; and the sea saith, it is 
not with me ; it can not be gotten for gold, neither shall silver be 
weighed for the price thereof. Whence then cometh wisdom, seeing 
it is hid from the eyes of all living ? God understandeth the way 
thereof, and He knoweth the place thereof. 

Behold, He putteth no trust in his servants ; and his angels He 
chargeth with folly. 

The Lord knoweth the thoughts of the wise, that they are vain ; 
for the wisdom of this world is foolishness with God. 

There are many devices in a man's heart, nevertheless the counsel 
of the Lord, that shall stand. For there is no wisdom, nor under- 
standing, nor counsel against the Lord, who taketh the wise in their 
own craftiness, turneth them backward, and maketh their knowledge 
foolish. 

He respecteth not any that are wise of heart ; because the foolish- 
ness of God is wiser than men ; and He chooseth the foolish things 
of this world to confound the wise, that no flesh should glory in his 
presence. 

Who hath put wisdom in the inward parts ? Or who hath given 
understanding to the heart ? God giveth wisdom to the wise, and 
knowledge to them that know understanding. 

His Power. 

Power belongeth unto God. He is Almighty, and can do every 
thing. 



116 



THE GREAT LAW BOOK. 



The Lord God Omnipotent reigneth ; and in the Lord Jehovah is 
everlasting strength. 

"When his word goeth forth out of his mouth, it shall not return 
unto him void, but it shall accomplish that which He pleaseth ; and 
it shall prosper in the thing whereto He sendeth it. As He hath 
thought, so shall it come to pass ; and as He hath purposed, so shall 
it stand, and what his soul desireth, even that He doeth. 

He worketh signs and wonders in heaven and in earth ; and He 
calleth those things that be not as though they were. How great 
are his signs, and how mighty are his wonders. 

God hath power to help and to cast down, to save and to destroy; 
and He is able to do exceeding abundantly above all that we ask or 
think ; for He is strong that executeth his word, and He is able even 
to subdue all things unto himself. 

There is nothing too hard for the Lord. There is no restraint to 
the Lord, to save by many or by few, or with them that have no 
power. For He saveth not with sword and spear ; and his strength 
is made perfect in weakness. 

Hast thou not known ? Hast thou not heard, that the everlasting 
God, the Creator of the ends of the earth, fainteth not, neither is 
weary ? 

He neither slumbereth nor sleepeth ; neither is his hand waxed 
short that it can not save. 

Thus saith the Lord thy Redeemer, and He that formed thee from 
the womb : I am the Lord that maketh all things ; that stretcheth 
forth the heavens alone ; that spreadeth abroad the earth by myself; 
I, even I am He, and there is no God with me. 

He alone doth great wonders. He alone doth wondrous things. 

The Lord is mighty in strength, excellent in power, who is like 
unto him? 

"What God is there in heaven or in earth, that can do according to 
his works, and according to his might ? 

Are there any among the vanities of the Gentiles that can cause 
rain ? Or can the heavens give showers ? Art not thou He, 0 Lord 
our God ! who hast made all these things ? 

As for our Redeemer, the Lord of hosts is his name. He is the 
God of forces, mighty to save ; and there is no other god that can 
deliver after this sort. 

The Lord will work, and who shall let it ? Who will say unto 
him, what dost thou? He is in one mind, and who nan turn him? 
The Lord hath purposed, and who shall disannul? it ? His hand is 
stretched out, and who shall turn it back ? Behold, he taketh away, 
who can hinder him ? And who can make that straight which He 
hath made crooked? 

Who is he that saith, and it cometh to pass, when the Lord com- 
mandeth not? When He giveth quietness, who then can make 
trouble ? And when He hideth his face, who then can behold him, 
whether it be done against a nation or against a man only ? 

Who is able to stand before him ? Who may stand in his sight, 
when He is once angry ? Who hath hardened himself against him, 



THE FATHER. 



117 



and hath prospered ? In his hand is power and might, so that none 
is able to withstand him ; neither is there any that can deliver out 
of his hand. 

The things which are impossible with men are possible with God ; 
for the weakness of God is stronger than men ; and those that walk 
in pride, He is able to abase. 

Why then doth thy heart carry thee away, that thou turnest thy 
spirit against God? Hast thou an arm like God? or canst thou 
thunder with a voice like him ? Can thine heart endure, or can thy 
hands be strong in the days that He shall deal with thee ? Deck 
thyself now with majesty and excellency, and array thyself with 
glory and beauty ; cast abroad the rage of thy wrath ; behold every 
one that is proud, and bring him low, and tread down the wicked in 
their place ; then will I also confess unto thee, that thine own right 
hand can save thee. 

God giveth strength and power unto his people, and in all trials 
and difficulties his grace is sufficient for us. 

He giveth power to the faithful, and to them that have no might 
he increaseth strength. 

The Goodness op God, 
In General. 
The Lord is good, and doth good. 

He is good to all, and his tender mercies are over all his works. 

He is the Lord, which exerciseth loving-kindness. The earth is 
full of the goodness of the Lord. 

God is love. He is the God of peace, the father of mercies, and 
the God of all comfort and consolation. 

The goodness of God endureth continually. 

There is none good but one, that is God. 

Every good and every perfect gift is from above, and cometh down 
from the Father of lights. 

He openeth his hand, and satisfleth the desire of every living 
thing; but his delights are with the sons of men; who giveth us 
richly all things to enjoy. 

God is the Father of us all ; we are all his people ; and of his full- 
ness have we all received. 

Is He the God of the Jews only? Is He not also of the Gentiles ? 
Yes, of the Gentiles also. 

He maketh the sun to rise on the evil and on the good, and sendeth 
rain on the just and on the unjust. He is kind unto the unthankful 
and to the evil. 

He is our shield, and our exceeding great reward ; He is our re- 
fuge and strength ; He hath done great things for us. 

He hath shown us the path of life ; and He inclineth our hearts 
unto him, to walk in his ways. 

He is the Lord our God, which teacheth us to profit, which leadeth 
us by the way that we should go. 



118 



THE GREAT LAW BOOK. 



Salvation belongeth unto the Lord ; and He is a very present help 
in trouble. 

He is a Father of the fatherless, and a Judge of the widows. Ho 
hath prepared of his goodness for the poor. 

He delivereth the poor and needy, and him that hath no helper. 
He is a strength to him in his distress, a refuge from the storm, a 
shadow from the heat. 

Herein is the love of God to man perfected, that He spared not his 
own Son, but delivered him up for us all ; who will have all men to 
be saved, and to come unto the knowledge of the truth. 

Blessed be the Lord, who daily loadeth us with benefits. 

God giveth to all men liberally, and upbraideth not. 

Behold God is mighty, and despiseth not any. 

I will be gracious, saith the Lord, to whom I will be gracious ; 
and will show mercy on whom I will show mercy. 

The Goodness of God to the Righteous. 

The eyes of the Lord run to and fro throughout the whole earth, to 
show himself strong in the behalf of them whose heart is perfect to- 
wards him. He withdraweth not his eyes from the righteous. 

He preventeth them with the blessings of goodness ; and no good 
thing will be withhold from them that walk uprightly. 

If they obey and serve him, they shall spend, their days in prosper- 
ity, and their years in pleasures ; their soul shall be at ease. 

Thou, Lord, wilt bless the righteous, and with favor wilt thou com- 
pass him as with a shield. 

The Lord taketh pleasure in them that fear him, and such as are 
upright in their way are his delight. 

He will fulfill the desire of them that fear him. 

God giveth to a man that is good in his sight wisdom, and know- 
ledge, and joy ; and him shall He teach in the way that he shall 
choose. 

The secret of the Lord is with them that fear him, and He will 
show them his covenant. 

He will give them one heart and one way, that they may fear him 
forever, for the good of them, and of their children after them. 

All the paths of the Lord are mercy and truth, unto such as keep 
his covenant. 

The Lord shall open unto them his good treasure, and bless all the 
work of their hand. 

How great is thy goodness, 0 Lord! which thou hast laid up for them 
that fear thee, which thou hast wrought for them that trust in thee 
before the sons of men ! Thou shalt hide them from the pride of 
man ; thou shalt keep them from the strife of tongues. 

The salvation of the righteous is of the Lord ; He is their strength 
in the time of trouble. He shall deliver them in six troubles, and in 
seven there shall no evil touch them. In famine He shall redeem 
them from death, and in war from the power of the sword. 

He shall deliver them from the wicked. 



THE FATHER. 



119 



. The name of the Lord is a strong tower ; the righteous runneth 
into it, and is safe. 

The steps of a good man are ordered by the Lord ; though he fall, 
he shall not bs utterly cast down ; for the Lord upholdeth him with 
his hand. 

Like as a father pitieth his children, so the Lord pitieth them that 
fear him. 

Many times He withholdeth them from sinning against him. And 
when the wicked have thought evil against them, God meaneth it for 
good. 

When a man's ways please the Lord, He maketh even his enemies 
to be at peace with him. 

The Lord forsaketh not his saints, neither will He leave them desti- 
tute of his mercy and truth. None of them that trust in him shall 
be desolate. 

The Goodness of God to the Wicked ; styled Mercy. 

The Lord is plenteous and rich in mercy ; the Lord is very pitiful 
and of tender mercy. 

The mercy of the Lord is everlasting, and his compassions fail not. 

The Lord is long-suffering, full of compassion, slow to anger, and 
not willing that any should perish, but that all should come to re- 
pentance. 

Good and upright is the Lord ; therefore will He teach sinners in 
the way. 

He waiteth that He may be gracious, saying to the children of men ; 
"Will ye not be made clean ? When shall it once be ? 

He draweth them with cords of a man, with bands of love, 

Fury is not in him ; but He deferreth his anger, and refraineth the 
transgressor, that He cut him not off. 

He endureth with much long-suffering the vessels of wrath fitted 
to destruction. 

Though He cause grief, yet will He have compassion according to 
the multitude of his mercies ; for He doth not afflict willingly, nor 
grieve the children of men. 

As a man chasteneth his son, so the Lord our God chasteneth us, 
that He may humble us and prove us to do us good at our latter end. 

As I live, saith the Lord God, I have no pleasure in the death of 
the wicked^ but that the wicked turn from his way, and live. 

Many a time hath He turned his anger away, and did not stir up 
all his wrath ; and in wrath He oftentimes remembereth mercy. 

His anger endureth but a moment, and in his favor is life. In a 
little wrath I hid my face from thee for a moment; but with ever- 
lasting kindness will I have mercy on thee, saith the Lord. 

He will not always chide ; He retaineth not his anger forever, be- 
cause He delighteth in mercy ; for He knoweth our frame ; He re- 
membereth that we are but dust. 

It is of the Lord's mercies that we are not consumed ; because He 
hath not dealt with us after our sins, nor rewarded us according to 
our iniquities. 



120 



THE GREAT LAW BOOK. 



God exacteth of us less than our iniquity deserveth. 
Thou, Lord, art good, and ready to forgive. 

To the Lord our G-od belong mercies and forgivenesses, though we 
have rebelled against him. 

The Lord is merciful and gracious, forgiving iniquity, and trans- 
gression, and sin. There is forgiveness with him, that He may be 
feared. 

Let the wicked forsake his way, and the unrighteous man his 
thoughts, and let him return unto the Lord, and He will have mercy 
upon him, and to our G-od, for He will abundantly pardon. 

He will not turn away his face from them that return unto him ; 
out He will turn again and have compassion upon them ; He will 
subdue their iniquities, and He will cast all their sins into the depths 
of the sea. 

"Who can forgive sin but God alone ? 

"Who is a God like unto thee, 0 Lord! that pardoneth iniquity, and 
passeth by transgression ? 

His Justice. 

The Lord is righteous. He is a just God. He loveth righteous- 
ness ; and exerciseth judgment in the earth. 

He is excellent in judgment, and in plenty of justice. 

The statutes of the Lord are right. Just and true are his ways. 
And we are sure that the judgment of God is according to truth. 

The Lord our God is righteous in all his works which He doth. 

Thy righteousness, 0 Lord ! is an everlasting righteousness, and thy 
Law is the truth ; every one of thy righteous judgments endureth for- 
ever. 

Eighteous is the Lord, and upright are his judgments. For the 
work of a man shall he render unto him, and cause every man to 
find according to his ways. 

Whatsoever good thing any man doth, the same shall he receive 
of the Lord, whether he be bond or free ; but he that doth wrong, 
shall receive for the wrong he hath done ; for God will render to 
every man according to his deeds. And according to their deserts 
will He judge them ; condemning the wicked, to bring his way upon 
his head ; and justifying the righteous, to give him according to his 
righteousness ; so that men shall say : Verily there is a reward for 
the righteous ; verily He is a God that judgeth in the earth. 

Though there be often one event to the righteous and to the 
wicked ; though the tabernacles of robbers prosper, and they that pro- 
voke God are secure, into whose hand God bringeth abundantly ; be- 
hold the day cometh, when ye shall discern between the righteous 
and the wicked, between him that serveth God, and him that serveth 
him not. 

Though a sinner do evil an hundred times, and his days be pro- 
longed, yet surely I know, that it shall be well with them that fear 
God ; but it shall not be well with the wicked, because He feareth 
not before God. 



THE FATHER. 



121 



. God hath appointed a day, in the which He will judge the world 
in righteousness ; and minister judgment unto the people in upright- 
ness. 

To me (saith the Lord) belongeth vengeance and recompense ; I 
will render vengeance to mine enemies, and reward them that hate 
me. 

The Lord our G-od is a consuming fire, even a jealous G-od. His 
power and his wrath is against all them that forsake him ; and 
though hand join in hand, the wicked shall not be unpunished. 

Wherefore then do the wicked contemn God, and say in their heart, 
the Lord will not require it? He knoweth vain men; He seeth 
wickedness also. Will He then not consider it ? He will not at all 
acquit the wicked ; He will by no means clear the guilty. 

He will not be slack to him that hateth him ; He will repay him 
to his face. 

If thou seest the oppression of the poor, and violent perverting of 
judgment and justice in a nation, marvel not at the matter, for He 
that is higher than the highest regardeth, and there be higher than 
they. 

The soul that sinneth, it shall die. The son shall not bear the in- 
iquity of the father, neither shall the father bear the iniquity of the 
son. The righteousness of the righteous shall be upon him, and the 
wickedness of the wicked shall be upon him. 

The servant which knew his Lord's will, and did not according to it, 
shall be beaten with many stripes ; but he that knew it not, and did 
things worthy of stripes, shall be beaten with few stripes. For unto 
whomsoever much is given, of him shall much be required. 

It shall be more tolerable in the day of judgment for some than for 
others; and they that have been more corrupted in all their ways 
than others, shall receive greater damnation. 

What shall we say then ? Is G-od unrighteous that taketh venge- 
ance ? Grod forbid ; for then how shall God judge the world ? 
Surely God will not do wickedly, neither will the Almighty pervert 
judgment. 

He is just in all that is brought upon us. He will not lay upon 
man more than right, that he should enter into judgment with God. 

That be far from him, to slay the righteous with the wicked ; and 
that the righteous should be as the wicked, that be far from him. 
Shall not the judge of all the earth do right ? 

Is it good that He should oppress and shine upon the counsel of 
the wicked ? God forbid. 

There is no iniquity with the Lord our God, nor respect of persons, 
nor taking of gifts. He regardeth not persons, nor taketh reward. 

He accepteth not the persons of princes, nor regardeth the rich 
more than the poor : for they are all the work of his hands. 

God is no respecter of persons, but in every nation he that feareth 
him, and worketh righteousness, is accepted with him. And if He 
maketh them that have wrought but one hour, equal to those which 
have borne the burden and heat of the day, is it not lawful for him 
to do what He will with his own ? 

8 



122 



THE GREAT LAW BOOK. 



Shall mortal man be more just than God ? Is not my way equal, 
saith the Lord? Are not your ways unequal ? Wilt thou disannul 
my judgment ? Wilt thou condemn me, that thou mayest be right- 
eous ? 

If one man sin against another, the judge shall judge him ; but if 
a man sin against the Lord, who shall entreat for him ? 

His Truth and Faithfulness. 

G-od is true. He is the God of truth. 

Just and true are thy ways, thou King of saints. 

His words are true, and his counsels are faithfulness and truth. 
The word that He shall speak shall come to pass ; He will say the 
word, and will perform it. 

He is the faithful G-od, which keepeth covenant and mercy with 
them that love him, and keep his commandments. 

He is faithful who has promised ; for aU his promises are yea and 
amen. 

He keepeth truth forever. He hath remembereth the word 
which He commanded to a thousand generations. Thy word, O 
Lord ! is true from the beginning ; and thy truth endureth forever. 
Forever, 0 Lord ! thy word is settled in heaven ; and thy faithful- 
ness is unto all generations. 

The Lord hath done that which He hath devised ; He hath fulfilled 
his word that He had commanded in the days of old ; there failed 
not aught of any good thing which the Lord had spoken ; all came to 
pass. 

Heaven and earth shall pass away, but his words shall not pass 
away, neither shall there fail one word of all his good promise. 

He also is wise, and will bring evil, and wiU not call back his 
words. 

His covenant will He not break, nor alter the thing that is gone 
out of his lips. 

Our labor shall not be in vain in the Lord, for He hath said, I 
will never leave thee, nor forsake thee. 

The Lord is not slack concerning his promise, as some men count 
slackness. 

God is not a man, that He should he ; neither the son of man, 
that He should repent. Let God be true, but every man a liar. 

If we believe not, yet He abideth faithful ; He can not deny him- 
self. It is impossible for God to lie. 

Hath He said, and shall He not do it? Or hath He spoken, and 
shall He not make it good? I have spoken, (saith the Lord,) I will 
also bring it to pass ; I have purposed it, I will also do it ; I will not 
repent ; neither will I turn back from it. 

His Holiness. 

The Lord our God is holy. He is the Lord our holy one. Holy, 
holy, holy is the Lord of hosts. 



THE FATHER. 



123 



God is pure, and every word of God is pure. 
Holy and reverend is his name. 

The Lord is righteous in all his ways, and holy in all his works. 
The law of God is holy ; and his commandments are holy, and 
just, and good. 
Thou only, 0 Lord ! art holy. 

There is none holy as the Lord. "Who is like unto thee, 0 Lord ! 
glorious in holiness. 

Behold, He putteth no trust in his saints ■ yea, the heavens are 
not clean in his sight. 

Far be it from God, that He should do wickedness, and from the 
Almighty, that He should commit iniquity. God can not be tempted 
with evil, neither tempteth He any man. 

Why say ye, every one that doth evil is good in the sight of the 
Lord, and He delighteth in them ? He is not a God that hath plea- 
sure in wickedness, neither shall evil dwell with him. He is of 
purer eyes than to behold evil and can not look on iniquity ; the 
foolish shall not stand in his sight, He hateth all workers of iniquity. 

The way of the wicked, the thoughts of the wicked, the sacrifice 
and prayer of the, wicked, are an abomination to the Lord. 

The righteous Lord loveth righteousness; his countenance doth 
behold the upright. The Lord taketh pleasure in them that fear 
him ; but to all those that work wickedness, He saith, depart from 
me, I know you not. 

Surely God will not hear vanity, neither will the Almighty regard 
it ; but the prayer of the upright is his delight. 

God is Incomprehensible. 

Behold, God is great, and we know him not ; touching the Al- 
mighty, we can not find him out. His greatness is unsearchable. 

Can we by searching find out God ? Can we find out the Al- 
mighty unto perfection? Such knowledge is too wonderful for us; 
it is high, we can not attain unto it. And when we talk of Mm, we 
can not order our speech by reason of darkness. 

What man knoweth the things of a man, save the spirit of a man 
which is in him ? Even so the things of God knoweth no man, but 
the Spirit of God. 

Verily, 0 God! thou art a God that hidest thyself; dwelling in the 
light which no man can approach unto. 

0 the depth of the riches both of the wisdom and knowledge of 
Godl there is no searching of his understanding. "We know not the 
thoughts of the Lord, neither understand we his counsel. 

Who knoweth the power of his anger ? and the thunder of his 
power who can understand ? 

How unsearchable are his judgments, and his ways are past find- 
ing out ! His judgments are a great deep. 

We are not able to comprehend what is the breadth, and length, 
and depth, and height ; and to know the love of God, which passeth 
all knowledge 



124 



THE GREAT LATC BOOK. 



"Who can utter the mighty acts of the Lord ? Who can show forth 
all his praise ? 

Many, 0 Lord ! are thy wonderful works which thou hast done ; 
they can not be reckoned up in order unto thee ; if we would declare 
and speak of them, they are more than can be numbered. 

G-od hath done great things, and unsearchable ; marvellous things, 
past finding out. Great things doth He, which we can not compre- 
hend. 

No man can find out the work that God maketh, from the begin- 
ning to the end ; though a man labor to seek it out, yet he shall not 
find it ; yea, though a wise man think to know it, yet shall he not 
be able to find it out. 

Stand still, and consider the wondrous works of G-od. Dost thou 
know when G-od disposed them ? Dost thou know the wondrous 
works of him which is perfect in knowledge ? 

Who hath measured the waters in the hollow of his hand, and 
meted out heaven with a span, and comprehended the dust of the 
earth in a measure, and weighed the mountains in scales and the 
hills in a balance ? 

The host of heaven can not be numbered, neither the sand of the 
sea measured. 

Lo ! these are parts of his ways ; but how little a portion is heard 
of him 1 

As thou knowest not what is the way of the spirit, nor how the 
bones do grow in the womb of her that is with child, even so thou 
knowest not the works of G-od who maketh all. (Gastrell's Insti- 
tutes. London. Pp. 9-49.) 

The Son. 

For the vineyard of the Lord of hosts is the house of Israel, and 
the men of Judah his pleasant plant : and he looked for judgment, 
but behold oppression ; for righteousness, but behold a cry. 

Wo unto them that join house to house, that lay field to field, till 
there be no place, that they may be placed alone in the midst of the 
earth! 

In mine ears said the Lord of hosts, Of a truth many houses shall 
be desolate, even great and fair, without inhabitant. 

Tea, ten acres of vineyard shall yield one bath, and the seed of an 
homer shall yield an ephah. 

Therefore my people are gone into captivity, because they have no 
knowledge : and their honorable men are famished, and their multi- 
tude dried up with thirst. 

Therefore hell hath enlarged herself, and opened her mouth with- 
out measure : and their glory, and their multitude, and their pomp, 
and he that rejoiceth, shall descend into it. 

And the mean man shall be brought down* and the mighty man 
shall be humbled, and the eyes of the lofty shall be humbled. (Isa. 
6 : 7-10, 13-15. 



THE SON. 



125 



The above quotations speak of the deliquency and downfall of Ju- 
daism ; while the following speak of the establishment, the glory, 
and everlasting triumph of Christianity. 

Who hath believed our report ? and to whom is the arm of the 
Lord revealed ? 

For he shall grow up before him as a tender plant, and as a root 
out of a dry ground : he hath no form nor comeliness ; and when we 
shall see him, there is no beauty that we should desire him. 

He is despised and rejected of men ; a man of sorrows, and ac- 
quainted with grief: and we hid as it were our faces from him; he 
was despised, and we esteemed him not. 

Surely he hath borne our griefs, and carried our sorrows : yet we 
did esteem him stricken, smitten of G-od, and afflicted. 

But he was wounded for our transgressions, he was bruised for our 
iniquities : the chastisement of our peace was upon him ; and with 
his stripes we are healed. 

All we like sheep have gone astray ; we have turned every one to 
his own way ; and the Lord hath laid on him the iniquity of us all. 

He was oppressed, and he was afflicted, yet he opened not his 
mouth : he is brought as a lamb to the slaughter, and as a sheep be- 
fore her shearers is dumb, so he openeth not his mouth. 

He was taken from prison and from judgment : and who shall de- 
clare his generation ? for he was cut off out of the land of the living : 
for the transgression of my people was he stricken. 

And he made his grave with the wicked, and with the rich in his 
death ; because he had done no violence, neither was any deceit in 
his mouth. 

Tet is pleased the Lord to.bruise him; he hath put him to grief: 
when thou shalt make his soul an offering for sin, he shall see his 
seed, he shall prolong his days, and the pleasure of the Lord shall 
prosper in his hand. 

He shah, see of the travail of his soul, and shall be satisfied : by his 
knowledge shall my righteous servant justify many; for he shall bear 
their iniquities. 

Therefore will I divide him a portion with the great, and he shall 
divide the spoil with the strong ; because he hath poured out his 
soul unto death : and he was numbered with the transgressors ; and 
he bare the sin of many, and made intercession for the transgressors. 

Sing, 0 barren, thou that didst not bear ; break forth into singing, 
and cry aloud, thou that didst not travail with child : for more are 
the children of the desolate than the children of the married wife, 
saith the Lord. 

Enlarge the place of thy tent, and let them stretch forth the cur- 
tains of thine habitations : spare not, lengthen thy cords and strength- 
en thy stakes; 

For thou shalt break forth on the right hand and on the left ; and 
thy seed shall inherit the G-entiles, and make the desolate cities to be 
inhabited. 

Fear not ; for thou shalt not be ashamed : neither be thou con- 



* 



126 THE GREAT LAW BOOK. 

founded ; for thou shalt not be put to shame : for thou shalt forget 
the shame of thy youth, and shalt not remember the reproach of thy 
widowhood any more. 

For thy Maker is thine husband ; the Lord of hosts is his name ; 
and thy Redeemer the Holy One of Israel ; The G-od of the whole 
earth shall he be called. 

For the Lord hath called thee as a woman forsaken and grieved 
in spirit, and a wife of youth, when thou wast refused, saith thy G-od. 

For a small moment have I forsaken thee ; but with great mercies 
will I gather thee. 

In a little wrath I hid my face from thee for a moment ; but with 
everlasting kindness will I have mercy on thee, saith the Lord thy 
Redeemer. 

For this is as the waters of Noah unto me : for as I have sworn 
that the waters of Noah should no more go over the earth ; so have 
I sworn that I would not be wroth with thee, nor rebuke thee. 

For the mountains shall depart, and the hills be removed ; but my 
kindness shall not depart from thee, neither shall the covenant of my 
peace be removed, saith the Lord that hath mercy on thee. 

0 thou afflicted, tossed with tempest, and not comforted, behold, I 
will lay thy stones with fair colors, and lay thy foundations with 
sapphires. 

And I will make thy windows of agates, and thy gates of carbun- 
cles, and all thy borders of pleasant stones. 

And all thy children shall be taught of the Lord ; and great shall 
be the peace of thy children. 

In righteousness shalt thou be established : thou shalt be far from 
oppression ; for thou shalt not fear : and from terror ; for it shall not 
come near thee. 

Behold, they shall surely gather together, but not by me : whoso- 
ever shall gather together against thee shall fall for thy sake. 

Behold, I have created the smith that bloweth the coals in the fire, 
and that bringeth forth an instrument for his work ; and I have cre- 
ated the waster to destroy. 

No weapon that is formed against thee shall prosper ; and every 
tongue that shall rise against thee in judgment thou shalt condemn. 
This is the heritage of the servants of the Lord, and their righteous- 
ness is of me, saith the Lord. 

Ho, every one that thirsteth, come ye to the waters, and he that hath 
no money ; come ye, buy, and eat ; yea, come, buy wine and milk 
without money and without price. 

"Wherefore do ye spend money for that which is not bread ? and 
your labor for that which satisfieth not ? hearken diligently unto me, 
and eat ye that which is good, and let your soul delight itself in 
fatness. 

Incline your ear, and come unto me : hear, and your soul shall 
live ; and I will make an everlasting covenant with you, even the 
sure mercies of David. 

Behold I have given him for a witness to the people, a leader and 
commander to the people. 



THE SON. 



127 



Behold, thou shalt call a nation that thou knowest not, and nations 
' that knew not thee shall run unto thee because of the Lord thy God, 
and for the Holy One of Israel ; for he hath glorified thee. 

Seek ye the Lord while he may be found, call ye upon him while 
he is near : 

Let the wicked forsake his way, and the unrighteous man his 
thoughts : and let him return unto the Lord, and he will have mercy 
upon him ; and to our G-od, for he will abundantly pardon. 

For my thoughts are not your thoughts, neither are your ways my 
ways, saith the Lord. 

For as the heavens are higher than the earth, so are my ways 
higher than your ways, and my thoughts than your thoughts. 

For as the rain cometh down, and the snow from heaven, and re- 
turneth not thither, but watereth the earth, and maketh it bring forth 
and bud, that it may give seed to the sower and bread to the eater : 

So shall my word be that goeth forth out of my mouth : it shall 
not return unto me void, but it shall accomplish that which I please, 
and it shall prosper in the thing whereto I sent it. 

For ye shall go out with joy, and be led forth with peace : the 
mountains and the hhls shall break forth before you into singing, and 
all the trees of the field shall clap their hands. 

Instead of the thorn shall come up the fir tree, and instead of the 
brier shall come up the myrtle tree : and it shall be to the Lord for 
a name, for an everlasting sign that shall not be cut off. (Isaiah, 
chapters 53, 54, and 55. 

Prophecy. 

Gen. 49 : 1. And Jacob called unto his sons, and said, Gather your- 
selves together, that I may tell you that which shall befall you in 
the last days. 

Num. 24 : 14. And now, behold, I go unto my people ; come there- 
fore, and I will advertise thee what this people shall do to thy peo- 
ple in the latter days. 

Isa. 44 : 1. And who, as I, shall call and shall declare it, and set 
it in order for me, since I appointed the ancient people ? and the 
things that are coming, and shall come, let them show unto them. 

Isa. 45: 21. Tell ye, and bring them near; yea, let them take 
counsel together ; who hath declared this from ancient time ? who 
hath told it from that time? have not I the Lord? and there is no 
God else beside me ; a just God and a Saviour ; there is none beside 
me. 

Rev. 1:1. The Revelation of Jesus Christ, which God gave unto 
him, to show unto his servants things which must shortly come to 
pass ; and he sent and signified it by his angel unto his servant John. 

Rev. 11 : 3. And I will give power unto my two witnesses, and they 
shall prophesy a thousand two hundred and threescore days, clothed 
in sackcloth. 

2 Peter 1:21. For the prophecy came no', in old time by the will 



128 



THE GREAT LAW BOOK. 



of man : but holy men of G-od spake as they were moved by the Holy 
Ghost. 

Luke 1:70. As he spake by the mouth of his holy prophets 
which have been since the world began. 

2 Peter 1 : 19. "We have also a more sure word of prophecy: where- 
unto ye do well that ye take heed, as unto a light that shineth in a 
dark place, until the day dawn, and the day-star arise in your hearts. 



Of Those who uttered Them. 

Amos 2:11. And the Lord shall utter his voice before his army, 
for his camp is very great ; for he is strong that executeth his word ; 
for the day of the Lord is great and very terrible ; and who can abide 
it? 

1 Sam. 3 : 20. And all Israel, from Dan even to Beersheba, knew 
that Samuel was established to be a prophet of the Lord. 

Jeremiah 1 : 1-5. The words of Jeremiah, the son of Hilkiah, of 
the priests that were in Anathoth in the land of Benjamin: 

To whom the word of the Lord came in the days of Josiah, the 
son of Amon, king of Judah, in the thirteenth year of his reign. 

It came also in the days of Jehoiakim, the son of Josiah, king of 
Judah, unto the end of the eleventh year of Zedekiah, the son of Jo- 
siah, king of Judah, unto the carrying away of Jerusalem captive in 
the fifth month. 

Then the word of the Lord came unto me, saying : 

Before I formed thee in the belly I knew thee ; and before thou 
earnest forth out of the womb I sanctified thee, and I ordained thee 
a prophet unto the nations. 

2 Chron. 36 : 15. And the Lord God of their fathers sent to them 
by his messengers, rising up betimes and sending ; because he had 
compassion on his people, and on his dwelling-place. 

Jer. 7 : 25. Since the day that your fathers came forth out of the 
land of Egypt unto this day, I have even sent unto you all my ser- 
vants the prophets, daily rising up early and sending them. 

Matt. 23 : 34. Wherefore, behold, I send unto you prophets, and 
wise men, and scribes ; and some of them ye shall kill and crucify, 
and some of them shall ye scourge in your synagogues, and persecute 
them from city to city. 

Luke 1 : 67. And his father Zacharias was filled with the Holy 
G-host, and prophesied. 

Acts 11 : 28. And there stood up one of them named Agabus. and 
signified by the Spirit, that there should be great dearth throughout 
all the world, which came to pass in the days of Claudius Cesar. 

Acts 28 : 25. And when they agreed not among themselves, they 
departed, after that Paul had spoken one word. 

Acts 1 : 16. Men and brethren, this scripture must needs have 
been fulfilled, which the Holy Ghost by the mouth of David spake 
before concerning Judas, which was guide to them that took Jesus. 



THE SON. 



129 



2 Chron. 33 : 18. Now the rest of the acts of Manasseh, and his 
prayer unto his G-od, and the words of the seers that spake to him in 
the name of the Lord God of Israel, behold, they are written in the 
book of the kings of Israel. 

1 Kings 17:1. And Elijah the Tishbite, who was of the inhabit- 
ants of Gilead, said unto Ahab, As the Lord God of Israel liveth, 
before whom I stand, there shall not be dew nor rain these years, but 
according to my word. 

Isa. 44: 26. That confirmeth the word of his servant, and per- 
formeth the counsel of his messengers, that saith to Jerusalem, Thou 
shalt be inhabited ; and to the cities of Judah, Ye shall be built, and 
I will raise up the decayed places thereof. 

Acts 3 : 18. But those things which God before had showed by 
the mouth of all his prophets, that Christ should suffer, he hath so 
fulfilled. 

Acts 3 : 22-24. For Moses truly said unto the fathers: A prophet 
shall the Lord your God raise up unto you, of your brethren, like 
unto me ; him shall ye hear in all things, whatsoever he shall say 
unto you. 

And it shall come to pass, that every soul which will not hear that 
prophet, shall be destroyed from among the people. 

Yea, and all the prophets from Samuel, and those that follow after, 
as many as have spoken, have likewise foretold of these days. 

Acts 11 : 43. To him give all the prophets witness, that through 
his name whosoever believeth in him shall receive remission of sins. 

1 Peter 1 : 10, 11. Of which salvation the prophets have inquired 
and searched diligently, who prophesied of the grace that should 
come unto you. 

Searching what, or what manner of time the Spirit of Christ which 
was in them did signify, when it testified beforehand the sufferings 
of Christ, and the glory that should follow. 

Luke 24: 44. And he said unto them, These are the words which 
I spake unto you, while I was yet with you, that all things must be 
fulfilled which were written in the law of Moses, and in the prophets, 
and in the Psalms, concerning me. 

1 Peter 1 : 12. Unto whom it was revealed, that not unto them- 
selves, but unto us they did minister the things, which are now re- 
ported unto you by them that have preached the Gospel unto you 
with the Holy Ghost sent down from heaven, which things the an- 
gels desire to look into. 

1 Thes. 5 : 20. Despise not prophesyings. 

2 Chron. 21: 20. And they rose early in the morning, and went 
forth into the wilderness of Tekoa ; and as they went forth, Jehosha- 
phat stood and said, Hear me, 0 Judah, and ye inhabitants of Jeru- 
salem, Believe in the Lord your God, so shall ye be established ; be- 
lieve his prophets, so shall ye prosper. 

Luke 24 : 25. Then he said unto them, 0 fools, and slow of heart 
to believe all that the prophets have spoken I 

Rev. 1 : 3. Blessed is he that readeth, and they that hear the 



6* 



130 



THE GREAT LAW BOOK. 



words of this prophecy, and keep those things which are written 
therein, for the time is at hand. 

Rev. 22:7. Behold, I come quickly ; blessed is he that keepeth 
the sayings of the prophecy of this book. 

Jeremiah 14 : 14. Then the Lord said unto me, The prophets pro- 
phesy lies in my name : I sent them not, neither have I commanded 
them, neither spake unto them : they prophesy unto you a false vis- 
ion and divination, and a thing of nought, and the deceit of their hearts. 

Jeremiah 23 : 13, 14. And I have seen folly in the prophets of Sa- 
maria, they prophesied in BaaL and caused my people Israel to err. 

I have seen also in the prophets of Jerusalem an horrible thing ; 
they commit adultery, and walk in lies ; they strengthen also the 
hands of evil-doers, that none doth return from his wickedness ; they 
are all of them unto me as Sodom, and the inhabitants thereof as Go- 
morrah. 

Ezek. 15 : 2, 3. Son of man, prophesy against the prophets of Israel 
that prophesy, and say thou unto them that prophesy out of their 
own hearts, Hear ye the word of the Lord ; 

Thus saith the Lord G-od : Wo unto the foolish prophets, that fol- 
low their own spirit, and have seen nothing ! 

PUNISHMENT FOE NOT GIVING- HEED. 

Neh. 9 : 30. Tet many years didst thou forbear them, and testi- 
fiedst against them by thy Spirit in thy prophets, yet would they not 
give ear : therefore gavest thou them into the hand of the people of 
the lands. 

Rev. 22 : 18, 19. For I testify unto every man that heareth the 
words of the prophecy of this book, If any man shall add unto these 
things, God shall add unto him the plagues that are written in this 
book. 

And if any man shall take away from the words of the book of this 
prophecy, G-od shall take away his part out of the book of life, and 
out of the holy city, and from the things which are written in this 
book. 

Jeremiah 23 : 15. Therefore thus saith the Lord of hosts concern- 
ing the prophets : Behold, I will feed them with wormwood, and 
make them drink the water of gall ; for from the prophets of Jerusa- 
lem is profaneness gone forth into all the land. 

The Gift of Prophecy possessed by Unconverted Men. 

Num. 24 : 2-9. And Balaam lifted up his eyes, and he saw Israel 
abiding in his tents according to their tribes, and the Spirit of God 
came upon him. 

And he took up his parable, and said, Balaam the son of Beor hath 
said, and the man whose eyes are open hath said : 

He hath said, which heard the words of God, which saw the vision 
of the Almighty, falling into a trance, but having his eyes open. 



TflE SON. 



131 



How goodly are thy tents, 0 Jacob, and thy tabernacle, 0 Israel ! 

As the valleys are they spread forth, as gardens by the river's side, 
as the trees of lign-aloes which the Lord hath planted, and as cedar- 
trees beside the waters. 

He shall pour the water out of his buckets, and his seed shall be 
in many waters, and his king shall be higher than Agag, and his 
kingdom shall be exalted. 

God brought him forth out of Egypt; he hath as it were the 
strength of an unicorn ; he shall eat up the nations his enemies, and 
shall break their bones, and pierce them through with his arrows. 

He couched, he lay down as a lion, and as a great lion ; who shall 
stir him up ? Blessed is he that blesseth thee, and curseth is he that 
curseth thee. 

1 Sam. 19 : 20-23. And Saul sent messengers to take David ; and 
when they saw the company of the prophets prophesying, and Samuel 
standing as appointed over them, the Spirit of God was upon the 
messengers of Saul, and they also prophesied. 

And when it was told Saul, he sent other messengers, and they 
prophesied likewise. And Saul sent messengers again the third time, 
and they prophesied also. 

Then went he also to Ramah, and came to a great well that is in 
Sechu : and he asked and said, Where are Samuel and David ? And 
one said, Behold, they be at Naioth in Ramah. 

And he went thither to Naioth in Ramah ; and the Spirit of God 
was upon him also, and he went on, and prophesied, until he came 
to Naioth in Ramah. 

Matt. 7 : 22. Many will say to me in that day, Lord, Lord, have 
we not prophesied in thy name ? and in thy name have cast out 
devils ? and in thy name done many wonderful works ? 

John 11 : 49-51. And one of them, named Caiaphas, being the high 
priest that same year, said unto them, Ye know nothing at all. 

Nor consider that it is expedient for us, that one man should die 
for the people, and that the whole nation perish not. 

And this spake he not of himself, but being high priest that year, 
he prophesied that Jesus should die for that nation. 

1 Cor. 13 : 2. And though I have the gift of prophecy, and under- 
stand all mysteries, and all knowledge ; and though I have all faith, 
so that I could remove mountains, and have not charity, I am no- 
thing. * 

Deut. 13 : 1-3. If there arise among you a prophet, or a dreamer 
of dreams, and giveth thee a sign or a wonder, 

And the sign or the wonder come to pass, whereof he spake unto 
thee, saying, Let us go after other gods, which thou hast not known, 
and let us serve them; 

Thou shalt not hearken unto the words of that prophet, or that 
dreamer of dreams, for the Lord your God proveth you, to know 
whether ye love the Lord your God with all your heart and with all 
your soul. 

Deut. 18 : 22. When a prophet speaketh in the name of the Lord, if 
the thing follow not, nor come to pass, that is the thing which the 



132 



THE GREAT LAW BOOK. 



Lord hath, not spoken, but the prophet hath spoken it presumptu- 
ously : thou shalt not be afraid of him. 

Prophecies concerning Christ. 

Prophecy came not in old time by the will of man : but holy men of God spake 
as they were moved by the Holy Ghost." 2 Peter 1: 21. 



PROPHECIES RESPECTING CHRIST. 

Psalm 2:1.1 will declare the 
decree : the Lord hath said unto 
me, Thou art my Son ; this day 
have I begotten thee. 



Gen. 3 : 15. And I will put 
emnity between thee and the 
woman, and between thy seed 
and her seed ; it shall bruise thy 
head, and thou shalt bruise his 
heel. 

G-en. 11 : 1. And I will esta- 
blish my covenant between me 
and thee, and thy seed after thee, 
in their generations, for an ever- 
lasting covenant; to be a God 
unto thee, and to thy seed after 
thee. 

G-en. 22 : 18. And in thy seed 
shall all the nations of the earth 
be blessed, because thou hast 
obeyed my voice. 



THEIR FULFILLMENT. 

Luke 5 : 32-35. He shall be 
great, and shall be called the Son 
of the Highest; and the Lord 
God shall give unto him the 
throne of his father David. 

And he shall reign over the 
house of Jacob forever; and of 
his kingdom there shall be no 
end. 

Then said Mary unto the an T 
gel, How shall this be, seeing I 
know not a man? 

And the angel answered and 
said unto her, The Holy Ghost 
shall come upon thee, and the 
power of the Highest shall over- 
shadow thee ; therefore also that 
holy thing which shall be born 
of thee, shall be called the Son 
of God. 

G-al. 4: 4. But when the full- 
ness of the time was come, God 
sent forth his Son, made of a 
woman, made under the law. 



Gal. 3 : 16. Now to Abraham 
and his seed were the promises 
made. He saith not, And to 
seeds, as of* many ; but as of one, 
And to thy seed, which is Christ. 



Heb. 11 : lt-19. By faith Abra- 
ham, when he was tried, offered 
up Isaac; and he that had re- 
ceived the promises offered up 
his only begotten son, 

Of whom it was said, That in 
Isaac shall thy seed be called. 

Accounting that God was able 



THE SON. 



133 



PROPHECIES RESPECTING CHRIST. 



Gen. 21:12. And God said un- 
to Abraham, Let it not be griev- 
ous in thy sight, because of the 
lad, and because of thy bond- 
woman; in all that Sarah hath 
said unto thee, hearken unto her 
voice, for in Isaac shall thy seed 
be called. 

Psalm 132 : 11. The Lord hath 
sworn in truth unto David, He 
will not turn from it ; Of the fruit 
of thy body will I set upon thy 
throne. 

Jer. 23 : 5. Behold, the days 
come, saith the Lord, that I will 
raise unto David a righteous 
Branch, and a King shall reign 
and prosper, and shall execute 
judgment and justice in the earth. 

Gen. 49 : 10. The sceptre shall 
not depart from Judah, nor a law- 
giver from between his feet, until 
Shiloh come, and unto him shall 
the gathering of the people be. 

Dan. 9: 24, 25. Seventy weeks 
are determined upon thy people 
and upon thy holy city, to 
finish the transgression, and to 
make an end of sins, and to make 
reconciliation for iniquity, and to 
bring in everlasting righteousness, 
and to seal up the vision and pro- 
phecy, and to anoint the Most 
Holy. 

Know therefore and under- 
stand, that from the going forth 
of the commandment to restore 
and to build Jerusalem unto the 
Messiah the Prince shall be seven 
weeks, and threescore and two 
weeks; the street shall be built 
again, and the wall, even in trou- 
blous times. 

Isa. 7 : 14. Therefore the Lord 
himself shall give you a sign; 



THEIR FULFILLMENT. 

to raise him up, even from the 
dead, from whence also he re- 
ceived him in a figure. 

Acts 13 : 23. Of this man's seed 
hath God, according to his pro- 
mise, raised unto Israel a Saviour, 
Jesus. 



Kom. 1 : 3. Concerning his Son 
Jesus Christ our Lord, which was 
made of the seed of David ac- 
cording to the flesh. 

Luke 2 : 1. And it came to 
pass in those days, that there 
went out a decree from Cesar Au- 
gustus, that all the world should 
be taxed. 

Matt. 1 : 18. Now the birth of 
Jesus Christ was on this wise: 
When as his mother Mary was 
espoused to Joseph, before they 
came together, she was found 
with child of the Holy Ghost. 

Luke 2:1. And she brought 
forth her first -bora son, and 
wrapped him in swaddling- 
clothes, and laid him in a man- 
ger, because there was no room 
for them in the inn. 



Matt. 1 : 22, 23. Now all this 
was done, that it might be ful- 



134 



THE GREAT LAW BOOK. 



PBOPHECIES RESPECTING CHEIST. 

Behold, a virgin shall conceive, 
and bear a son, 



and shall call his name Emman- 
uel 

Mic. 5 : 2. But thou, Beth-le- 
hem Ephratah, though thou be 
little among the thousands of Ju- 
dah, yet out of thee shall he come 
forth unto me that is to be Ruler 
in Israel, whose goings forth have 
been from of old, from everlast- 
ing. 



Psalm 12 : 10, 11. The kings of 
Tarkish and of the isles shall 
bring presents ; the kings of She- 
ba and Seba shall offer gifts. 

Tea, all kings shall fall down 
before him; all nations shall 
serve him. 



THELR FULFILLMENT. 

filled which was spoken of the 
Lord by the prophet, saying : 

Behold, a virgin shall be with 
child, and shall bring forth a son, 
and they shall call his name Em- 
manuel, which being interpreted 
is, G-od with us. 

Matt. 2 : 1. Now when Jesus 
was born in Bethlehem of Judea 
in the days of Herod the king, 
behold, there came wise men 
from the east to Jerusalem. 

Luke 2 : 4-6. And Joseph also 
went up from Galilee, out of the 
city of Nazareth, into Judea, un- 
to the city of David, which is 
called Bethlehem, (because he 
was of the house and lineage of 
David,) 

To be taxed with Mary his es- 
poused wife, being great with 
child. 

And so it was, that while they 
were . there, the days were ac- 
complished that she should be 
delivered. 

Matt. 2 : 1-11. Now when Je- 
sus was born in Bethlehem of Ju- 
dea, in the days of Herod the 
king, behold, there came wise 
men from the east to Jerusalem, 

Saying, "Where is He that is 
born King of the Jews ? for we 
have seen his star in the east, 
and are come to worship him. 

When Herod the king had 
heard these things, he was trou- 
bled, and all Jerusalem with him. 

And when he had gathered all 
the chief priests and scribes of 
the people together, he demanded 
of them where Christ should be 
born. 

And they said unto him, In 
Bethlehem of Judea, for thus it 
is written by the prophet: 

And thou Bethlehem, in the 
land of Juda, art not the least 
among the princes of Juda: for 



THE SON. 



135 



PROPHECIES RESPECTING CHRIST. 



Jer. 31 : 15. Thus saith the 
Lord : A voice was heard in Ra- 
man, lamentation, and bitter 
weeping; Rachel weeping for 
her children refused to be com- 
forted for her children, because 
they were not. 



Hos. 11 : 1. When Israel was a 



THEIR FULFILLMENT. 

out of thee shaD come a Gover- 
nor, that shall rule my people Is- 
rael. 

Then Herod, when he had pri- 
vily called the wise men, inquired 
of them diligently what time the 
star appeared. 

And he sent them to Bethle- 
hem, and said, GTo, and search 
diligently for the young child, 
and when ye have found him, 
bring me word again, that I may 
come and worship him also. 

When they had heard the king, 
they departed; and lo, the star 
which they saw in the east, went 
before them, till it came and stood 
over where the young child was. 

When they saw the star, they 
rejoiced with exceeding great 

joy. 

And when they were come in- 
to the house, they saw the young 
child with Mary his mother, and 
fell down, and worshipped him; 
and when they had opened their 
treasures, they presented unto 
him gifts, gold, and frankincense, 
and myrrh. 

Matt. 2 : 16-18. Then Herod, 
when he saw that he was mocked 
of the wise men, was exceeding 
wroth, and sent forth, and slew 
all the children that were in Beth- 
lehem, and in all the coasts there- 
of, from two years old and under, 
according to the time which he 
had diligently inquired of the 
wise men. 

Then was fulfilled that which 
was spoken by Jeremy the pro- 
phet, saying: 

In Rama was there a voice 
heard, lamentation, and weeping, 
and great mourning, Rachel weep- 
ing for her children, and would 
not be comforted, because they 
are not. 

Matt. 2 : 15. And was there 



136 



THE GREAT LAW BOOK. 



PEOPHECIE8 RESPECTING CHEIST. 

child, then I loved him, and called 
my son out of Egypt. 



Isa. 40 : 3. The voice of him 
that crieth in the wilderness, Pre- 
pare ye the way of the Lord, 
make straight in the desert a 
highway for our G-od. 



Mai. 3 : 1. Behold, I will send 
my messenger, and he shall pre- 
pare the way before me, and the 
Lord whom ye seek, shall sud- 
denly come to his temple, even 
the messenger of the covenant, 
whom ye delight in: behold, he 
shall come, saith the Lord of 
hosts. 

Psalm. 45 : 1. Thou lovest right- 
eousness, and hatest wickedness, 
therefore G-od, thy G-od, hath 
anointed thee with the oil of 
gladness above thy fellows. 



Isa. 11: 2. And the Spirit of 
the Lord shall rest upon him, the 
spirit of wisdom and understand- 
ing, the spirit of counsel and 
might, the spirit of knowledge 
and of the fear of the Lord. 

Isa. 61 : 1. The Spirit of the 
Lord God is upon me, because 
the Lord hath anointed me to 
preach good tidings unto the 
meek, he hath sent me to bind 
up the broken-hearted, to pro- 
claim liberty to the captives, and 
the opening of the prison to them 
that are bound. 

Dan. 18 : 15-18. The Lord thy 
God will raise up unto thee a 
Prophet from the midst of thee, 



THEIR FULFILLMENT. 

until the death of Herod, that it 
might be fulfilled which was 
spoken of the Lord by the pro- 
phet, saying, Out of Egypt have 
I called my Son. 

Matt. 3 : 1-3. In those days 
came John the Baptist, preaching 
in the wilderness of Judea, 

And saying, Bepent ye : for the 
kingdom of heaven is at hand. 

For this is he that was spoken 
of by the prophet Esaias, saying, 
The voice of one crying in the 
wilderness, Prepare ye the way of 
the Lord, make his paths straight. 

Luke 1 : 17. And he shall go 
before him in the spirit and power 
of Elias, to turn the hearts of the 
fathers to the children, and the 
disobedient to the wisdom of the 
just, to make ready a people pre- 
pared for the Lord. 



Matt. 5 : 16. And Jesus, when 
he was baptized, went up straight- 
way out of the water ; and lo, the 
heavens were opened unto him, 
and he saw the Spirit of God 
descending like a dove, and light- 
ing upon him. 

John 3 : 34. Por he whom God 
hath sent, speaketh the words of 
God, for God giveth not the Spi- 
rit by measure unto him. 



Acts 11:38. How God anoint- 
ed Jesus Christ of Nazareth with 
the Holy Ghost and with power, 
who went about doing good, and 
healing all that were oppressed 
of the devil for God was with 
him. 



Acts 3 : 20-22. And he shall 
send Jesus Christ, which before 
was preached unto you : 



THE SON. 



137 



PROPHECIES RESPECTING CHBIST. 

of thy brethren, like unto me; un- 
to him ye shall hearken. 

According to all that thou de- 
siredst of the Lord thy God in 
Horeb in the day of the assembly, 
saying, Let me not hear again 
the voice of the Lord my God, 
neither let me see this great fire 
any more, that I die not. 

And the Lord said unto me, 
They have well spoken that 
which they have spoken. 

I will raise them up a Prophet 
from among their brethren, like 
unto thee, and will put my words 
in his mouth, and he shall speak 
unto them all that I shall com- 
mand him. 

Psalm 110: 4. The Lord hath 
sworn, and will not repent, Thou 
art a priest forever after the order 
of Melchizedek. 



Isa. 61 : 1, 2. The Spirit of the 
Lord God is upon me, because 
the Lord hath anointed me to 
preach good tidings unto the 
meek ; he hath sent me to bind 
up the broken-hearted, to pro- 
claim liberty to the captives, and 
the opening of the prison to them 
that are bound. 

To proclaim the acceptable 
year of the Lord, and the day 
of vengeance of our God ; to com- 
fort all that mourn. 



THEIR FULFILLMENT. 

"Whom the heaven must re- 
ceive, until the times of restitu- 
tion of all things, which God hath 
spoken by the mouth of all his 
holy prophets, since the world be- 
gan. 

For Moses truly said unto the 
fathers, A Prophet shall the Lord 
your God raise up unto you, of 
your brethren, like unto me ; him 
shall ye hear in all things, what- 
soever he shall say unto you. 



Heb. 5:5, 6. So also Christ 
glorified not himself to be made 
an high priest, but he that said 
unto him, Thou art my Son, to- 
day have I begotten thee. 

As he saith also in another 
place, Thou art a priest forever 
after the order of Melchisedek. 

Luke 4 : 16-21, 43. And he 
came to Nazareth, where he had 
been brought up, and, as his cus- 
tom was, he went into the syna- 
gogue on the Sabbath-day, and 
stood up for to read. 

And there was delivered unto 
him the book of the prophet Esai- 
as. And when he had opened 
the book, he found the place 
where it was written : 

The Spirit of the Lord is upon 
me, because he hath anointed 
me to preach the Gospel to the 
poor; he hath sent me to heal 
the broken-hearted, to preach de- 
liverance to the captives, and re- 
covering of sight to the blind, to 
set at liberty them that are 
bruised, 

To preach the acceptable year 
of the Lord. 



138 



THE GREAT LAW BOOK. 



PROPHECIES RESPECTING CHRIST. 



Isa. 9 : 1, 2. Nevertheless the 
dimness shall not be such as was 
in her vexation, when at the first 
he lightly afflicted the land of 
Zebulun, and the land of Naph- 
tali, and afterward did more 
grievously afflict her by the way 
of the sea, beyond Jordan, in 
Galilee of the nations. 

The people that walked in 
darkness have seen a great fight; 
they that dwell in the land of the 
shadow of death, upon them hath 
the fight shined. • 



Zee. 9 : 9. Eejoice greatly, 0 
daughter of Zion; shout, 0 
daughter of Jerusalem: behold, 
thy King cometh unto thee ; he 
is just, and having salvation; 
lowly, and riding upon an ass, 
and upon a colt the foal of an 



THEIR njLEILLMENT. 

And he closed the book, and 
he gave it again to the minister, 
and sat down. And the eyes of 
all them that were in the syna- 
gogue were fastened on him. 

And he began to say unto them, 
This day is this scripture fulfilled 
in your ears. 

And he said unto them, I must 
preach the kingdom of God to 
other cities also, for therefore am 
I sent. 

Matt. 4: 12-16, 23. Now when 
Jesus had heard that John was 
cast into prison, he departed into 
Galilee. 

And leaving Nazareth, he came 
and dwelt in Capernaum, which 
is upon the sea-coast, in the bor- 
ders of Zabulon and Nephthalim ; 

That it might be fulfilled which 
was spoken by Esaias the pro- 
phet, saying, 

The land of Zabulon, and the 
land of Nephthalim, by the way 
of the sea, beyond Jordan, Gali- 
lee of the Gentiles. 

The people which sat in dark- 
ness, saw great fight, and to them 
which sat in the region and sha- 
dow of death, fight is sprung up. 

And Jesus went about all Ga- 
lilee, teaching in their synagogues, 
and preaching the gospel of the 
kingdom, and healing all manner 
of sickness, and all manner of dis- 
ease among the people. 

Matt. 21 : 1-5. And when they 
drew nigh unto Jerusalem, and 
were come to Bethphage, unto 
the mount of Olives, then sent 
Jesus two disciples. 

Saying unto them, Go unto the 
village over against you, and 
straightway ye shall find an ass 
tied, and a colt with her, loose 
them, and bring them unto me. 

And if any man say aught un- 
to you, ye shall say, The Lord 



THE SON. 



139 



PROPHECIES RESPECTING CHRIST. THEIR FULFILLMENT. 

hath need of them, and straight- 
way he will send them. 

All this was done, that it might 
be fulfilled which was spoken by 
the prophet, saying, 

Tell ye the daughter of Sion, 
Behold, thy King cometh unto 
thee, meek, and sitting upon an 
ass, and a colt the foal of an ass. 



His coming- into the Temple. 



Hag. 2 : 7-9. And I will shake 
all nations, and the Desire of all 
nations shall come ; and I will 
fill this house with glory, saith 
the Lord of hosts. 

The silver is mine, and the gold 
is mine, saith the Lord of hosts. 

The glory of this latter house 
shall be greater than of the for- 
mer, saith the Lord of hosts ; and 
in this place will I give peace, 
saith the Lord of hosts. 

Mai. 3 : 1. Behold, I will send 
my messenger, and he shall pre- 
pare the way before me ; and the 
Lord, whom ye seek, shall sud- 
denly come to his temple, even 
the messenger of the covenant, 
whom ye delight in, behold, he 
shall come, saith the Lord of 
hosts. 



Matt. 21 : 12. And Jesus went 
into the temple of God, and cast 
out all them that sold and bought 
in the temple, and overthrew the 
tables of the money-changers, and 
the seats of them that sold doves. 

Luke 2 : 27-32. And he came 
by the spirit into the temple ; and 
when the parents brought in the 
child Jesus, to do for him after 
the custom of the law, 

Then took he him up in his 
arms, and blessed God, and said, 

Lord, now lettest thou thy ser- 
vant depart in peace, according 
to thy word ; 

For mine eyes have seen thy 
salvation, 

Which thou hast prepared be- 
fore the face of all people ; 

A light to lighten the Gentiles, 
and the glory of thy people Is- 
rael. 

John 2 : 13-17. And the Jews' 
passover was at hand, and Jesus 
went up to Jerusalem. 

And found in the temple those 
that sold oxen, and sheep, and 
doves, and the changers of mo- 
ney, sitting. 

And when he had made a 
scourge of small cords, he drove 
them all out of the temple, and 
the sheep and the oxen, and 
poured out the changers' money, 
and overthrew the tables. 



140 THE GREAT LAW BOOK. 

PROPHECIES RESPECTING CHRIST. THEIB FULFILLMENT. 

And said unto them that sold 
doves, Take these things hence: 
make not my father's house an 
house of merchandise. 

And his disciples remembered 
that it was written, The zeal of 
thine house hath eaten me up. 
Isa. 53 : 2. For he shall grow Mark 6:3. Is not this the car- 
up before him as a tender plant, penter, the son of Mary, the 
and as a root out of a dry ground; brother of James, and Joses, and 
he hath no form nor comeliness, of Juda, and Simon ? and are not 
and when we shall see him, there his sisters here with us ? And 
is no beauty that we should de- they were offended at him ? 
sire him. Luke 9:58. And Jesus said 

unto him, Foxes have holes, and 
birds of the air have nests, but 
the Son of man hath not where 
to lay his head. 

Matt. 12 : 15-19. But when 
Jesus knew it, he withdrew him- 
self from thence, and great multi- 
tudes followed him, and he healed 
them all ; 

And charged them that they 
should not make him known. 

That it might be fulfilled which 
was spoken by Esaias the pro 
phet, saying: 

Behold my servant, whom I 
have chosen, my beloved, in 
whom my soul is well pleased; 
I will put my spirit upon him, 
and he shall show judgment to 
the Gentiles. 

Isa. 42 : 2. He shall not cry, He shall not strive, nor cry ; 
nor lift up, nor cause his voice to neither shall any man hear his 
be heard in the street. voice in the streets. 

Isa. 40 : 11. He shall feed his Matt. 12 : 15. But when Je- 
fiock like a shepherd; he shall sus knew it, he withdrew him- 
gather the lambs with his arm, self from thence, and great multi- 
and carry them in his bosom, and tudes followed him, and he healed 
shall gently lead those that are them all. 
with young. 

Isa. 42 : 3. A bruised reed shall Heb. 4 : 20. A bruised reed shall 
he not break, and the smoking he not break, and smoking flax 
flax shall he not quench : he shall shall he not quench, till he send 
bring forth judgment unto truth. forth judgment unto victory. 

Heb. 4 : 15. For we have not, 
an high priest which can not be 



THE SON. 



141 



PROPHECIES RESPECTING CHRIST. 



Isa. 53 : 9. And he made his 
grave with the wicked, and with 
the rich in his death, because he 
had done no violence, neither 
was any deceit in his mouth. 

Psa. 69 : 9. For the zeal of 
thine house hath eaten me up; 
and the reproaches of them that 
reproached thee are fallen upon 
me. 

Psalm 78 : 2. I will open my 
mouth in a parable ; I will utter 
dark sayings of old. 



Isa. 55: 5, 6. Then the eyes of 
the blind shall be opened, and the 
ears of the deaf shall be un- 
stopped. 

Then shall the lame man leap 
as an hart, and the tongue of the 
dumb sing; for in the wilder- 
ness shall waters break out, and 
streams in the desert. 



Psalm 22:6. But I am a worm, 
and no man ; a reproach of men, 
and despised of the people. 

Psalm 69 : 7, 9, 20. Because 
for thy sake I have borne re- 
proach: shame hath covered my 
face. 

For the zeal of thine house 



THEIR FULFILLMENT. 

touched with the feeling of our 
infirmities : but was in all points 
tempted like as we are, yet with- 
out sin. 

1 Pet. 2 : 22. Who did no sin, 
neither was guile found in his 
mouth. 



John 2:17. And his disciples 
remembered that it was written, 
The zeal of thine house hath 
eaten me up. 

Matt. 13 : 34, 35. All these 
things spake Jesus unto the mul- 
titude in parables, and without a 
parable spake he not unto them. 

That it might be fulfilled which 
was spoken by the prophet, say- 
ing, I will open my mouth in pa- 
rables ; I will utter things which 
have been kept secret from the 
foundation of the world. 

Matt. 11: 4-6. Jesus answered 
and said unto them, Go and show 
John again those things which 
ye do hear and see. 

Tho blind receive their sight, 
and the lame walk, the lepers are 
cleansed, and the deaf hear, the 
dead are raised up, and the poor 
have the gospel preached to 
them. 

And blessed is he whosoever 
shall not be offended in me. 

John 11 : 47. Then gathered 
the chief priests and the Pharisees 
a council, and said, What do we ? 
for this man doeth many mira- 
cles. 

Eom. 15:3. For even Christ 
pleased not himself; but, as it 
is written, The reproaches of 
them that reproached thee fell on 
me. 

John 7:5. (For neither did his 
brethren believe in him.) 

John 1:11. He came unto his 



142 



THE GREAT LAW BOOK. 



PROPHECIES RESPECTING- CHRIST. 

hath eaten me up ; and the re- 
proaches of thern that reproached 
thee are fallen upon me. 

Eeproach hath broken my 
heart; and I am full of heaviness : 
and I looked for some to take 
pity, but there was none; and for 
comforters, but I found none. 

Psalm 69 : 8. I am become a 
stranger unto my brethren, and 
an alien unto my mother's child- 
ren. 

Isa. 53 : 3. He is despised and 
rejected of men; a man of sor- 
rows, and acquainted with grief, 
and we hid as it were our faces 
from him ; he was despised, and 
we esteemed him not. 

Isa. 8 : 14. And he shall be for 
a sanctuary; but for a stone of 
stumbling and for a rock of of- 
fence to both the houses of Israel, 
for a gin and for a snare to the 
inhabitants of Jerusalem. 



THEIR FULFILLMENT. 

own, and his own received him 
not. 



Psalm 69 : 4. They that hate 
me without a cause, are more 
than the hairs of mine head; 
they that would destroy me, 
being mine enemies wrongfully, 
are mighty. 



Isa. 49 : 1. Thus saith the Lord, 
the Eedeemer of Israel, and his 
Holy One, to him whom man 
dospiseth, to him whom the na- 
tion abhorreth, to a servant of 



Eom. 9 : 32, 33. Wherefore ? 
Because they sought it not by 
faith, but as it were by the works 
of the law. Por they stumbled 
at that stumbling-stone. 

As it is written, Behold, I lay 
in Sion a stumbling-stone, and 
rock of offence, and whosoever 
believeth on him shall not be 
ashamed. 

1 Pet. 2 : 8. And a stone of 
stumbling, and a rock of offence, 
even to them which stumble at 
the word, being disobedient, 
whereunto also they were ap- 
pointed. 

John 15 : 24, 25. If I had not 
done among them the works 
which none other man did, they 
had not had sin ; but now have 
they both seen, and hated both 
me and my Father. 

But this cometh to pass, that 
the word might be fulfilled that 
is written in their law, They hated 
me without a cause. 

Math. 21 : 42. Jesus saith unto 
them, Did ye never read in the 
scriptures, The stone which tho 
builders rejected, the same is be- 
come the head of the corner ; this 



THE SON. 



143 



ROPHECIES RESPECTING- CHRIST. 

rulers, Kings shall see and arise, 
princes also shall worship, be- 
cause of the Lord that is faithful, 
and the Holy One of Israel, and 
he shall choose thee. 

Psalm 118:22. The stone which 
the builders refused is become the 
head stone of the corner. 

Psalm 2 : 1, 2. Why do the 
heathen rage, and the people 
imagine a vain thing ? 

The kings of the earth set 
themselves, and the rulers take 
counsel together, against the 
Lordj and against his Anointed. 



Psalm 41 : 9. Yea, mine own 
familiar friend, in whom I trusted, 
which did eat of my bread, hath 
lifted up his heel against me. 

Psalm 55 : 12-14. For it was 
not an enemy that reproached 
me ; then I could have borne it : 
neither was it he that hated me 
that did magnify himself against 
me ; then I would have hid my- 
self from him. 

But it was thou, a man mine 
equal, my guide, and mine ac- 
quaintance. 

"We took sweet counsel to- 
gether, and walked unto the 
house of God in company. 



THEIR FULFILLMENT. 

is the Lord's doing, and it is mar- 
vellous in our eyes ? 

John 7 : 48. Have any of the 
rulers, or of the Pharisees be- 
lieved on him ? 



Luke 25 : 12. And the same 
day Pilate and Herod were made 
friends together, for before they 
were at enmity between them- 
selves. 

Acts 4 : 27. For of a truth 
against their holy child Jesus, 
whom thou hast anointed, both 
Herod, and Pontius Pilate, with 
the Gentiles, and the people of 
Israel, were gathered together. 

John 13 : 18-21. I speak not 
of you all ; I know whom I have 
chosen; but that the scripture 
may be fulfilled, He that eateth 
bread with me, hath lifted up his 
heel against me. 

Now I tell you before it come, 
that when it is come to pass, ye 
may believe that I am he. 

Verily, verily, I say unto you, 
He that receiveth whomsoever I 
send, receiveth me ; and he that 
receiveth me, receiveth him that 
sent me. 

"When Jesus had thus said, he 
was troubled in spirit, and testi- 
fied, and said, Verily, verily, I 
say unto you, that one of you 
shall betray me. 



His Stjffebings, His Patience, Etc. 



Zee. 13 : 7. Awake, 0 sword, 
against my Shepherd, and against 
the man that is my fellow, saith 
the Lord of hosts; smite the 
Shepherd, and the sheep shall be 
scattered, and I will turn mine 
hand upon the little ones. 



Matt. 26 : 31-56. Then saith 
Jesus unto them, All ye shall be 
offended because of me this night, 
for it is written, I will smite the 
Shepherd, and the sheep of the 
flock shall be scattered abroad. 

But after I am risen again, 1 
will go before you into Galilee. 



THE GREAT LAW BOOK. 



144 

PROPHECIES RESPECTING CHRIST. 



THEIR FULFILLMENT. 

Peter answered and said unto 
him, Though all men shall be of- 
fended because of thee, yet will I 
never be offended. 

Jesus said unto him, Verily I 
say unto thee, that this night, be- 
fore the cock crow, thou shalt 
deny me thrice. 

Peter said unto him, Though I 
should die with thee, yet will I 
not deny thee. Likewise also 
said all the disciples. 

Then cometh Jesus with them 
unto a place called G-ethsemane, 
and saith unto the disciples, Sit 
ye here, while I go and pray yon- 
der. 

And he took with him Peter, 
and the two sons of Zebedee, and 
began to be sorrowful and very 
heavy. 

Then saith he unto them, My 
soul is exceeding sorrowful, even 
unto death; tarry ye here, and 
watch with me. 

And he went a little further, 
and fell on his face, and prayed, 
saying, 0 my father, if it be pos- 
sible, let this cup pass from me ; 
nevertheless, not as I will, but as 
thou wilt. 

And he cometh unto the dis- 
ciples, and finding them asleep, 
and saith unto Peter, "What! 
could ye not watch with me one 
hour? 

Watch and pray, that ye enter 
not into temptation; the spirit in- 
deed is willing, but the flesh is 
weak. 

He went away again the se- 
cond time, and prayed, saying, 0 
my Father, if this cup may not 
pass away from me, except I 
drink it, thy will be done. 

And he came and found them 
asleep again, for their eyes were 
heavy. 

And he left them, and went 



THE 

PROPHECIES RESPECTING CHRIST. 



son. 145 

THEIR FULFILLMENT. 

away again, and prayed the third 
time, saying the same words. 

Then cometh he to his disci- 
ples, and saith unto them, Sleep 
on now and take your rest; be- 
hold, the hour is at hand, and the 
Son of man is betrayed into the 
hands of sinners. 

Rise, let us be going; behold, 
he is at hand that doth betray me. 

And while he yet spake, lo, 
Judas, one of the twelve, came, 
and with him a great multitude 
with swords and staves, from the 
chief priests and elders of the peo- 
ple. 

Now he that betrayed him, 
gave them a sign, saying, Whom- 
soever I shall kiss, that same is 
he ; hold him fast. 

And forthwith he came to Je- 
sus, and said, Hail, Master; and 
kissed him. 

And Jesus said unto him, 
Friend, wherefore art thou come ? 
Then came they, and laid hands 
on Jesus, and took him. 

And behold, one of them which 
were with Jesus, stretched out 
his hand, and drew his sword, 
and struck a servant of the high 
priest, and smote off his ear. 

Then said Jesus unto him, Put 
up again thy sword into his place, 
for all they that take the sword 
shall perish with the sword. 

Thinkest thou that I can not 
now pray to my Father, and he 
shall presently give me more 
than twelve legions of angels ? 

But how then shall the scrip- 
tures be fulfilled, that thus it 
must be ? 

In that same hour said Jesus 
to the multitudes, Are ye come 
out as against a thief with swords 
and staves for to take me ? I sat 
daily with you teaching in the tem- 
ple, and ye laid no hold on me. 



146 



THE GREAT LAW BOOK. 



'ROPHEOIES RESPECTING CHKIST. 



Zee. 11 : 12, 13. And I said 
unto them, If ye think good, give 
me my price ; and if not, forbear. 
So they weighed for my price 
thirty pieces of silver. 

And the Lord said unto me, 
Cast it unto the potter : a goodly 
price that I was prized at of them. 
And I took the thirty pieces of 
silver, and cast them to the pot- 
ter in the house of the Lord. 

Psalm. 22 : 14. 15. Iam poured 
out like water, and all my bones 
are out of joint ; my heart is like 
wax, it is melted in the midst of 
my bowels. 

My strength is dried up like a 
potsherd, and my tongue cleaveth 
to my jaws, and thou hast brought 
me into the dust of death. 



Isa. 53 : 4-6, 12. Surely he 
hath borne our griefs, and car- 
ried our sorrows ; yet we did es- 
teem him stricken, smitten of God, 
and afflicted. 

But he was wounded for our 
transgressions, he was bruised for 
our iniquities ; the chastisement 
of our peace was upon him ; and 
with his stripes we are healed. 

All we like sheep have gone 
astray ; we have turned every 
one to his own way; and the 
Lord hath laid on him the ini- 
quity of us all. 

Therefore will I divide him a 
portion with the great, and he 
shall divide the spoil with the 
strong; because he hath poured 
out his soul unto death ; and he 
was numbered with the trans- 
gressors ; and he bare the sin of 



THEIR FULFILLMENT. 

But all this was done, that the 
scriptures of the prophets might 
be fulfilled. Then all the disci- 
ples forsook him, and fled. 

Matt. 26 : 14, 15. Then one 
of the twelve, called Judas Isca- 
riot, went unto the chief priests. 

And said unto them, What will 
ye give me, and I will deliver 
him unto you ? And they cov- 
enanted with him for thirty pieces 
of silver. 

Matt. 27 : 21. And they took 
counsel, and bought with them the 
potter's field, to bury strangers in. 

Luke 22 : 42-44. Saying, Fa- 
ther, if thou be willing, remove 
this cup from me ; nevertheless, 
not my will, but thine be done. 

And there appeared an angel 
unto him from heaven, strength- 
ening him. 

And being in an agony, he 
prayed more earnestly; and his 
sweat was as it were great drops 
of blood falling down to the 
ground. 

Matt. 20 : 28. Even as the 
Son of man came not to be min- 
istered unto, but to minister, and 
to give his life a ransom for many. 



THE SON". 



147 



PROPHECIES RESPECTING CHRIST. 

many, and made intercession for 
the transgressors. 

Dan. 9 : 26. And after three- 
score and two weeks shall Mes- 
siah be cut off, but not for him- 
self; and the people of the prince 
that shall come shall destroy the 
city and the sanctuary ; and the 
end thereof shall be with a flood, 
and unto the end of the war de- 
solations are determined. 

Isa. 53 : 7. He was oppressed, 
and he was afflicted, yet he open- 
ed not his mouth ; he is brought 
as a lamb to the slaughter, and 
as a sheep before her shearers is 
dumb, so he opened not his 
mouth. 



THEIR FULFILLMENT. 



Mic. 5:1. Now gather thyself 
in troops, 0 daughter of troops; 
he hath laid siege against us; 
they shall smite the judge of Is- 
rael with a rod upon the cheek. 

Isa. 52: 14. As many were 
astonished at thee ; his visage was 
so marred more than any man, 
and his form more than the sons 
of men. 

Isa. 53 : 3. He is despised and 
rejected of men ; a man of sor- 
rows, and acquainted with grief: 
and we hid as it were our faces 
from him; he was despised, and 
we esteemed him not. 

Isa. 50 : 6. I gave my back to 
the smiters, and my cheeks to 
them that plucked off the hair : I 
hid not my face from shame and 
spitting. 



Matt. 26 : 63. But Jesus held 
his peace. And the high priest 
answered and said unto him, I 
adjure thee by the living God, 
that thou tell us whether thou be 
the Christ the Son of G-od. 

Matt. 27 : 12-14. And when 
he was accused of the chief priests 
and elders, he answered nothing. 

Then said Pilate unto him, 
Hearest thou not how many 
things they witness against thee ? 

And he answered him to never 
a word ; insomuch that the gov- 
ernor marvelled greatly. 

Matt. 27 : 30. And they spit 
upon him, and took the reed, and 
smote him on the head. 



John 19:5. Then came Jesus 
forth, wearing the crown of thorns 
and the purple robe. And Pilate 
saith unto them, Behold the man 1 



Mark 14 : 65. And some began 
to spit on him, and to cover his 
face, and to buffet him, and to 
say unto him, Prophesy ; and the 
servants did strike him with tho 
palms of their hands. 



148 



THE GREAT LAW BOOK. 



PBOPHECIES RESPECTING CHBIST. 



Psalm 22 : 16. For dogs have 
compassed me ; the assembly of 
the wicked have inclosed me ; 
they pierced my hands and my 
feet. 



Psalm 22:1. My G-od, my God, 
why hast thou forsaken me ? why 
art thou so far from helping me, 
and from the words of my roar- 
ing? 

Psalm 22 : 7, 8. All they that 
see me laugh me to scorn, they 
shoot out the hp, they shake the 
head, saying, 

He trusted on the Lord that he 
would deliver him; let him de- 
liver him, seeing he delighted in 
him. 



Psalm 69 : 21. They gave me 
also gall for my meat ; and in my 
thirst they gave me vinegar to 
drink. 

Psalm 22 : 18. They part my 



THEIR FULFILLMENT. 

John 19:1. Then Pilate there- 
fore took Jesus, and scourged him. 

John 11 : 18. Where they cru- 
cified him, and two other with 
him, on either side one, and Je- 
sus in the midst. 

John 21 : 25. The other disci- 
ples therefore said unto him, We 
have seen the Lord. But he said 
unto them, Except I shall see in 
his hands the print of the nails, 
and put my finger into the print 
of the nails, and thrust my hand 
into his side, I will not believe. 

Matt. 27 : 46. And about the 
ninth hour Jesus cried with a 
loud voice, saying, Eli, Eli, lama 
sabachthani? that is to say, My 
God, my God, why hast thou for- 
saken me? 

Matt. 27 : 39-44. And they 
that passed by, reviled him, wag- 
ging their heads. 

And saying, Thou that des- 
troyest the temple, and buildest 
it in three days, save thyself. If 
thou be the Son of God, come 
down from the cross. 

Likewise also the chief priests 
mocking him, with the scribes 
and elders, said: 

He saved others, himself he 
can not save. If he be the King 
of Israel, let him now come down 
from the cross, and we will be- 
lieve him. 

He trusted in God, let him de- 
liver him now if he will have 
him; for he said, I am the Son 
of God. 

The thieves also which were 
crucified with him, cast the same 
in his teeth. 

Matt. 27 : 34. They gave him 
vinegar to drink, mingled with 
gall ; and when he had tasted 
thereof, he would not drink. 

Matt. 27 : 35. And they cruci- 



THE SON. 



149 



PROPHECIES RESPECTING- CHRIST. 

garments among them, and cast 
lots upon my vesture. 



Isa. 53 : 12. He was numbered 
with the transgressors; and he 
bare the sin of many. 

Isa. 53 : 12. And made inter- 
cession for the transgressors. 

Isa. 53 : 12. Because he hath 
poured out his soul unto death. 

Ex. 12 : 46. Neither shall ye 
break a bone thereof. 

Psalm 34 : 20. He keepeth all 
his bones; not one of them is 
broken. 



Zee. 12 : 10. And I will pour 
upon the house of David, and up- 
on the inhabitants of Jerusalem, 
the spirit of grace and of suppli- 
cations ; and they shall look upon 
me whom they have pierced, and 
they shall mourn for him, as one 
mourneth for his only son, and 
shall be in bitterness for him, as 
one that is in bitterness for his 
first-born. 



THEIR FULFILLMENT. 

fled him, and parted his garments, 
casting lots ; that it might be ful- 
filled which was spoken by the 
prophet, They parted my gar- 
ments among them, and upon my 
vesture did they cast lots. 

Mark 15 : 28. And the scripture 
was fulfilled, which saith, and he 
was numbered with the trans- 
gressors. 

Luke 23 : 34. Then said Jesus, 
Father, forgive them, for they 
know not what they do. 

Math. 21 : 50. Jesus, when he 
had cried again with a loud voice, 
yielded up the ghost. 

John 19 : 33, 36. But when they 
came to Jesus, and saw that he 
was dead already, they brake not 
his legs. 

For these things were done 
that the scripture should be ful- 
filled, A bone of him shall not be 
broken. 

John 19: 34, 31 But one of the 
soldiers with a spear pierced his 
side, and forthwith came there out 
blood and water. 

And again another scripture 
saith, They shall look on him 
whom they pierced. 



Isa. 53:9. And he made his 
grave with the wicked, and with 
the rich in his death. 



Matt. 21 : 5*7-60. When the 
even was come, there came a rich 
man of Arimathea, named Jo- 
seph, who also himself was Jesus' 
disciple. 

He went to Pilate, and begged 
the body of Jesus. Then Pilate 
commanded the body to be de- 
livered. 

And when Joseph had taken the 
body, he wrapped it in a clean 
linen cloth. 



150 



THE GREAT LAW BOOK. 



PROPHECIES RESPECTING CHRIST. 



Psalm 16 : 1L Neither wilt 
thou suffer thine Holy One to see 
corruption. 

Psalm 16 : 10. For thou wilt 
not leave my soul in hell. 

Isa. 26: 19. Thy dead men shall 
live, together with my dead body 
shall they arise. Awake and sing, 
ye that dwell in dust; for thy 
dew is as the dew of herbs, and 
the earth shall cast out the dead 



Psalm 68 : 18. Thou hast as- 
cended on high; thou hast led 
captivity captive; thou hast re- 
ceived gifts for men ; yea, for the 
rebellious also, that the Lord God 
might dwell among them. 



Psalm 110 : L The Lord said 
unto my Lord, Sit thou at my 
right hand, until I make thine 
enemies thy footstool. 

Zee. 6 • 13. Even he shall build 
the temple of the Lord; and he 
shall bear the glory, and shall sit 
and rule upon his throne ; and he 
be a priest upon his throne ; and 
the counsel of peace shall be be- 
tween them both. 



Isa. 28: 16. Therefore thus saith 
the Lord G-od, Behold, I lay in Zion 
for a foundation a stone, a tried 
stone, a precious corner-stone, a 
sure foundation ; he that believeth 
shall not make haste. 



THEIR FT LFILLMJEKT. 

And laid it in his own new 
tomb, which he had hewn out in 
the rock; and he rolled a great 
stone to the door of the sepulchre, 
and departed. 

Acts 2:31. He seeing this be- 
fore, spake of the resurrection of 
Christ, that his soul was not left 
in hell, neither his flesh did see 
corruption. 

Luke 24: 6, 31, 34. He is not 
here, but is risen. Remember 
how he spake unto you when he 
was yet in Galilee. 

And their eyes were opened, 
and they knew him ; and he van- 
ished out of their sight. 

The Lord is risen indeed, and 
hath appeared to Simon. 

Luke 24: 51. And it came to 
pass, while he blessed them, he 
was parted from them, and car- 
ried up into heaven. 

Acts 1:9. And when he had 
spoke u these things, while they 
beheld, he was taken up, and a 
cloud received him out of their 
sight. 

Heb. 1 : 3. Who being the 
brightness of his glory, and the 
express image of his person, and 
upholding all things by the word 
of his power, when he had by 
himself purged our sins, sat down 
on the right hand of the Majesty 
on high. 

Rom. 8 : 34. Who is he that 
condemneth? It is Christ that 
died, yea rather, that is risen 
again, who is even at the right 
hand of God, who also maketh 
intercession for us. 

1 Peter 2:6,1. Wherefore also 
it is contained in the scripture, 
Behold, I lay in Sion a chief cor- 
ner-stone, elect, precious ; and he 
that believeth on him shall not be 
confounded. 

Unto you therefore which be- 



THE SON. 



151 



PBOPHEOIES RESPECTING CHRIST. ' THEIR FULFILLMENT. 

lieve, he is precious; but unto 
them which be disobedient, the 
stone which the builders disal- 
lowed, the same is made the head 
of the corner. 

Psalm 2 : 6. Yet have I set my Luke 1:32. He shall be great, 
King upon my holy hill of Zion. and shall be called the Son of the 

Highest ; and the Lord God shall 
give unto him the throne of his 
father David. 

John 18 : 33-31. Then Pilate 
entered into the judgment-hall 
again, and caDed Jesus, and said 
unto him, Art thou the King of 
the Jews ? 

Jesus answered him, Sayest 
thou this thing of thyself, or did 
others tell it thee of me ? 

Pilate answered, Am I a Jew ? 
Thine own nation, and the chief 
priests, have delivered thee unto 
me. What hast thou done ? 

Jesus answered, My kingdom 
is not of this world ; if my king- 
dom were of this world, then 
would my servants fight, that I 
should not be delivered to the 
Jews; but now is my kingdom 
not from hence. 

Pilate therefore said unto him, 
Art thou a king then? Jesus 
answered, Thou sayest that I am 
a king. To this end was I born, 
and for this cause came I into the 
world, that I should bear witness 
unto the truth. Every one that 
is of the truth, heareth my voice. 
Isa. 11:10. And in that day Matt. 12:17, 21. That it might 
there shall be a root of Jesse, be fulfilled which was spoken by 
which shall stand for an ensign Esaias the prophet, saying, 
of the people ; to it shall the G-en- And in his name shall the Gen- 
tiles seek ; and his rest shall be tiles trust. 

glorious. John 11 : 16. And other sheep 

Isa. 42 : 1. Behold my servant, I have, which are not of this fold : ' 
whom I uphold ; mine elect, in them also I must bring, and they 
whom my soul delighteth ; I have shall hear my voice ; and there 
put my Spirit upon him ; he shall shall be one fold, and one shep- 
bring forth judgment to the Gen- herd. 

tiles. Acts 10 : 45, 47. And they of 



152 



THE GREAT LAW BOOK. 



PROPHECIES RESPECTING CHRIST. 

Psalm 45 : 6, 7. Thy throne, 0 
G-od, is forever and ever ; the 
sceptre of thy kingdom is a right 
sceptre. 

Thou lovest righteousness, and 
hatest wickedness ; therefore 
God, thy God, hath anointed 
thee with the oil of gladness 
above thy fellows. 

Psalm 72:8. He shall have do- 
minion also from sea to sea, and 
from the river unto the ends of 
the earth. 

Dan. 7 : 14. And there was 
given him dominion, and glory 
and a kingdom, that all people, 
nations, and languages, should 
serve him. 

Isa. 9:7. Of the increase of his 
government and peace there shall 
be no end, upon the throne of 
David, and upon his kingdom, to 
order it, and to establish it with 
judgment and with justice from 
henceforth even forever. The 
zeal of the Lord of hosts will per- 
form this. 

Dan. 7 : 14. His dominion is an 
everlasting dominion, which shall 
not pass away, and his kingdom 
that which shall not be destroyed. 



THEIR FULFILLMENT. 

the circumcision which believed, 
were astonished, as many as came 
with Peter, because that on the 
Gentiles, also was poured out the 
gift of the Holy Ghost. 

Can any man forbid water, that 
these should not be baptized, 
which have received the Holy 
Ghost as well as we ? 

John 5:30. I can of mine own 
self do nothing ; as I hear I judge ; 
and my judgment is just ; because 
I seek not mine own will, but the 
will of the Father which hath 
sent me. 

Eev. 19 : 11. And I saw heaven 
opened, and behold, a white horse, 
and he that sat upon him was 
called Faithful and True, and in 
righteousness he doth judge and 
make war. 

Phil. 2 : 9, 11. Wherefore God 
also hath highly exalted him, and 
given him a name which is above 
every name, 

And that every tongue should 
confess that Jesus Christ is Lord, 
to the glory of God the Father. 

Luke 1 : 32, 33. He shall be 
great, and shall be called the Son 
of the Highest; and the Lord 
God shall give unto him the 
throne of his father David. 

And he shall reign over the 
house of Jacob forever; and of 
his kingdom there shall be no 
end. 



Will not these predictions justify Jesus of Nazareth in claiming 
that He is the personage alluded to ? If He were not the true Mes- 
siah, what more, we ask, can another do to eatitle him to that cha- 
racter ? Let this question be kept in mind while we are considering 
the Christian Dispensation. 



THE SON. 



153 



The Great Prophecies and Allusions to Christ in the Old Tes- 
tament, "WHICH ARE EXPRESSLY CITED, EITHER AS PREDICTIONS 
FULFILLED IN HlM, OR APPLIED TO HlM IN THE NEW TESTAMENT. — 

From Hales' "Analysis of Sacred Chronology." 

FIRST SERIES. 

The Seed of the "Woman. Born of a Virgin. Of the Family of Shem. 
Of the Race of the Hebrews. Of the Seed of Abraham. Of the line 
of Isaac. Of Jacob, or Israel. Of the Tribe of Judah. Of the House 
of David. Born at Bethlehem, the City of David. His Passion, or 
Sufferings. His Death on the Cross. His Entombment and Embalm- 
ment, His Resurrection on the third day. His ascension into 
Heaven. His second appearance at the Regeneration. His last ap- 
pearance at the end of the world. 

SECOND SERIES. 

The Son of God. The Son of Man. The Holy One, or Saint. 
The Saint of Saints. The Just One, or Righteous. The Wisdom of 
God. The Oracle, (or Word) of the Lord or of God. The Redeemer, 
or Saviour. The Lamb of God. The Mediator, Intercessor, or Ad- 
vocate. Shiloh, the Apostle. The High Priest. The Prophet-like 
Moses. The Leader, or Chief Captain. The Messiah, Christ, King of 
Israel. The God of Israel. The Lord of Hosts, or the Lord. King 
of Kings, and Lord of Lords. 

Names, Titles, and Similes applied to Christ. 

Adam. Advocate. Alpha and Omega. Altogether lovely. 
Amen. Ancient of Days. Angel. Angel of God's presence. An- 
ointed. Anointed above his fellows. Anointed of the Lord. An- 
ointed with the Holy Ghost. Apostle of our profession. Apple-tree. 
Author and Finisher of faith. Author of eternal Salvation. Babe. 
Beginning and End. Beginning of Creation of God. Begotten of 
the Father. Beloved. Beloved of God. Beloved Son. Bishop of 
Souls. Blessed and only Potentate. Branch. Branch of Righteous- 
ness. Branch of the root of Jesse. Brazen Serpent. Bread from 
Heaven. Bread of Life. Bridegroom. Bright and Morning Star. 
Brightness of Father's Glory. Brother. Builder. Bundle of Myrrh. 
Camphire. Captain. Child. Chosen of God. Christ. Consolation of 
Israel. Corner-stone. Counsellor. Covenant of the People. Covert 
from the Tempest. Creator of Israel. Creditor. David. Days- Man. 
Day-Spring from on high. Day-Star. Deliverer. Desire of all Nations. 
Dew. Diadem. Door of the Sheep. Elect. Eliakim. Emmanuel. 
Ensign of the People. Eternal Life. Everlasting Father. Express 
Image. Faithful Witness. Father of Eternity. Fatted Calf. Fin- 
isher of Faith. First-begotten from the Dead. First-born among 

7* 



154 



THE GREAT LAW BOOK. 



many brethren. First-born from the Dead. First-born of every 
Creature. First-fruits. First and Last Foundation laid in Zion. 
Fountain for Sin. Forerunner. Friend. Friend of Sinners. G-ift 
of God. G-lorious Lord. Glory of God. Glory of Israel. God. 
God's unspeakable Gift. G-olden Altar. Governor. Gracious. 
Habitation. Habitation of the Godhead. Head. Head of all 
principality and power. Head of the Church. Head of the Corner. 
Head of every Man. Head over all Things. Heir of all Things. 
Heir of the World. Heritage. Hiding-place from the "Wind. High 
Priest. Holy Child. Holy, Harmless, and Undefiled. Holy One 
= and Just. Holy One of God. Holy One of Israel. Hope. Horn 
of Salvation. Husband. Husbandman. I Am. Image of God. 
Image of the Invisible God. Immortal. Invisible. Israel. Jeho- 
vah. Jesus. Judge of Israel. Judge of Quick and Dead. King of 
Israel. King of Kings. King of the Jews. King of Zion. Ladder. 
Lamb. Lamb of God. Leader and Commander. Life. Light. 
Light of the Gentiles. Lily of the Valleys. Lion of the tribe of Ju- 
dah. Lord. Lord from Heaven. Lord of the Dead and Living. 
Lord of Glory. Lord of Hosts. Lord of Lords. Lord of the Sab- 
bath. Lord our Righteousness. Man. Man of God's right hand. 
Master. Mediator. Melchisedek. Merchant. Merciful and Faith- 
ful. Messenger of the Covenant. Messiah. Michael. Mighty God. 
Minister of the Circumcision. Minister of the Sanctuary. Minister 
of the Tabernacle. Morning-star. Most Holy. Nazarene. Off- 
spring of David. Ointment. Only Begotten. Passover of the Saints. 
Pearl of Great Price. Physician. Plant of Renown. Polished 
Shaft. Potentate. Precious Corner Stone. Prince and Saviour. 
Prince of Life. Prince of Peace. Prince of the Kings of the Earth. 
Prophet. Propitiation. Power of God. Purifier and Refiner. 
Quickening Spirit. Rain and Showers. Ransom for All. Redeemer. 
Resurrection and the Life. Righteous Servant. Righteousness. 
Rock. Rock of Offense. Rod and Branch. Roe and Hart. 
Root of David. Rose of Sharon. Sacrifice and Offering. Salvation. 
Samaritan. Sanctuary. Sceptre out of Israel. Second Man. Seed 
of the Woman. Servant. Sharp Sword. Shepherd. Shepherd of 
Souls. Shiloh. Solomon. Son of the Blessed. Son of God. Son 
of Man. Sower. Spiritual Drink. Spiritual Meat. Spiritual Rock. 
Staff or Supporter. Star out of Israel. Stone Rejected. Stone of 
Stumbling. Sun of Righteousness. Surety. Teacher come from 
God. Testator. Treasure hid in a Field. Treasury or Storehouse. 
Tree of Life. Tried Stone. True God. Truth. Vine. Wall of 
Fire. Way. Wedding Garment. Well-beloved. Well of Living 
Water. Wisdom. Wisdom of God. Witness. Wonderful. Word 
of God. Worthy to receive power, etc. — Treasury of Scripture-Know- 
ledge. Bagster & Sons. London. 

Types of Christ. 

Adam. Abel. Abraham. Aaron. Ark. Ark of the covenant. 
Atonement, sacrifices offered on the day of. Brazen serpent. Bra- 



THE SON. 



155 



zen altar. Burnt-offering. Cities of refuge. David. Eliakim. 
First-fruits. Golden candlestick. Golden altar. Isaac. Jacob. 
Jacob's ladder. Joseph. Joshua. Jonah. Laver of brass. Leper's 
offering. Manna. Melchizedek. Mercy-seat. Morning and eve- 
ning sacrifices. Moses. Noah. Paschal lamb. Peace-offering. 
Red heifer. Rock of Horeb. Samson. Scape-goat. Sin-offering. 
Solomon. Tabernacle. Table and shew-bread. Temple. Tree of 
life. Trespass-offering. Veil of the tabernacle and temple. Ze- 
rubbabel. — Text Book and Treasury. Published by Sheldon, Blake- 
man & Co. New- York. 

Brazen serpent. Bread or Manna. A Lamb. Melchizedek. 
Passover. Scape-goat. Sprinkling of blood. — Treasury of Scrip- 
ture-Knowledge. 

The Nature of Christ. 
Christ is God. 

In the beginning was the word, and the word was with God, and 
the word was God. All things were made by him ; and without him 
was not any thing made that was made. 

Jesus Christ, he is Lord of all ; the one Lord, by whom are all 
things, and we by him ; who is over all, God blessed forever. By 
whom also God made the worlds. 

By him were all things created that are in heaven and that are in 
earth, visible and invisible ; whether they be thrones, or dominions, 
or principalities, or powers ; and all things were created by him and 
for him. 

And he is before all things, and by him all things consist : who 
upholdeth all things by the word of his power. 

This is the beloved Son of God in whom he is well pleased ; the 
only begotten of the Father ; who proceeded forth and came from God ; 
the brightness of h'f» glory, and the express image of his person ; in 
whom dwelleth all the fullness of the Godhead bodily. 

As the Father hath life in himself, so hath he given to the Son to 
have life in himself. 

He and his Father are one. He is in the Father and the Father 
in him. All things that the Father hath are his ; and what things 
soever the Father doth, these also doth the Son likewise. 

He said also that God was his Father, making himself equal with 
God. He is the first, and the last: it is he that liveth, and was dead, 
and behold he is alive for evermore ; Jesus Christ, the same yester- 
day, and to-day, and forever. For thus saith God unto the Son, 
Thy throne, 0 God, is forever and ever ; a sceptre of righteousness 
is the sceptre of thy kingdom. 

Great is the mystery of God, and of the Father, and of Christ ; in 
whom are hid all the treasures of wisdom and knowledge. 

Jesus knew all men, and needed not that any should testify of man ; 
for he knew what was in man. He knew from the beginning who 



156 THE GREAT LAW BOOK. 

they were that believed not, and who should betray him. And when 
any reasoned within themselves, he perceived their thoughts. For 
it is he that searcheth the reins and hearts. 

We are sure that he knew all things ; and by this we believe that 
he came forth from God. 

All power was given unto him in heaven and in earth ; and the 
works that he did bare witness of him ; for the winds and the sea 
obeyed him. With authority and power he commanded the unclean 
spirits, and they obeyed him. And there were also many other 
wonderful things that Jesus did, which none other man did. 

He had power on earth to forgive sins ; and who can forgive sins 
but God only? 

As the Father raiseth up the 'dead, and quickeneth them • even so 
the Son quickeneth whom he will. 

And he gave his disciples power and authority over all devils and 
unclean spirits, to cast them out ; and power to heal all manner of 
sickness, and all manner of disease. 

We can do all things through Christ, which strengthened us ; and 
without him we can do nothing; who is able even to subdue all 
things unto himself. 

It is he that openeth, and no man shutteth ; and shutteth and no 
man openeth ; and hath the keys of hell and of death. 

This is he that is holy ; he that is true ; Jesus Christ the righteous ; 
who will give unto every one according to their works. 

He is the way, the truth, and the life ; the resurrection and the 
life, who giveth grace, and peace, and eternal life. 

This is the true God, even the Son of God, Jesus Christ ; vjhom his 
disciples worshipped while he was with them in the word, and after 
he was carried up into heaven ; when the Father glorified him with 
the glory which he had with him before the world was. 

And they preached, baptized, and blessed in the name of Jesus 
Christ ; they prayed to him, and thanked him ; and from him they 
expected grace, mercy, and peace, and all other spiritual blessings and 
gifts. 

These things are written that we might believe that Jesus is the 
Christ, the Son of God ; that we should trust in his name ; and that 
all men should honor the Son, even as they honor the Father ; who 
when he brought in the first-begotten into the world, saith, And let 
all the angels of God worship him. 

This is the doctrine of the great God, and our Saviour Jesus Christ ; 
to whom be glory both now and forever. 

He was made Man. 

Christ Jesus being in the form of God, and thinking it no robbery 
to be equal with God, made himself of no reputation, and took upon 
him the form of a servant, and was made in the likeness of men, and 
was found in fashion as a man, being made of a woman in the like- 
ness of sinful flesh. 



THE SON. 



157 



He came down from heaven, from the bosom of the Father ; and 
being made a little lower than the angels, as the children of men are 
partakers of flesh and blood, he also himself likewise took part of the 
same. 

And the word was made flesh, and dwelt among us: God was 
manifest in the flesh. 

For verily, he took not on him the nature of angels ; but he took 
on him the seed of Abraham, and was made of the seed of David, of 
whom, as concerning the flesh, Christ came. 

Now the birth of Jesus Christ was on this wise : when as his 
mother Mary was espoused to Joseph, before they came together, 
the Holy Ghost came upon her, and the power of the Highest over- 
shadowed her, and so she conceived and brought forth a Son, who 
was called Jesus ; and therefore also bemuse she was with child of the 
Holy G-host, that holy thing which was born of her was called the 
Son of God, and Emanuel, which being interpreted is, God with us. 

And when he was brought forth, he was wrapped in swaddling 
clothes, and laid in a manger. 

Afterwards he was subject unto his parents, Mary and Joseph. 
He increased in wisdom and stature : he was tempted of the devil ; he 
was hungry and weary, and had not where to lay his head : he wept 
and was grieved ; and he was touched with the feeling of our in- 
firmities. 

Himself took our infirmities, and bare our sicknesses, and was in 
all points tempted like as we are ; and in all things he was made like 
unto his brethren, yet without sin. For thus it behoved him to be 
made, that he might be a merciful and faithful High Priest in things 
pertaining to God, to make reconciliation for the sins of the people : 
for in that he himself hath suffered, being tempted, he is able to suc- 
cor them that are tempted. 



The Character of Christ, who is both God and Man. 

Unto us a child is born ; and his name shall be called Wonderful, 
Counsellor, the mighty God, the everlasting Father, the Prince of 
Peace. 

This is he that should come ; he of whom Moses in the law and 
the prophets did write: the Christ of God; Christ the Lord; the 
chosen of G-od ; the Messias, which is, being interpreted, the Christ, 
or the Anointed. 

He was that prophet that should come into the world ; a teacher 
come from God, to teach the way of God in truth. 

To this end was he born, and for this cause came he into the world, 
that he should bare witness unto the truth. 

Christ Jesus was the Apostle and High Priest of our profession ; 
called of God an High Priest after the order of Melchisedeck ; being 
an High Priest of good things to come ; a Minister of the sanctuary, 
and of the true tabernacle, which the Lord pitched, and not man. 



158 



THE GREAT LAW BOOK. 



The same Jesus is the Lamb of God, which taketh away the sin of 
the world ; a Lamb without blemish, and without spot. 

There is one Mediator between G-od and men, the Man Christ 
Jesus ; who gave himself a ransom for all. 

This is indeed the Saviour of the world, in whom we have redemp- 
tion ; who is our Advocate with the Father ; and the Author of eternal 
salvation unto all them that obey him. 

This is he that is born King of the Jews ; and is now the Prince of 
the kings of the earth ; who shall judge the quick and the dead, at 
his appearing and his kingdom. 

He is Lord of lords, and "King of kings. 



By what Means Jesus Christ hath wrought Salvation for us. 

He performed the whole law. 

Christ came not to destroy the law or the prophets, but to fulfill 
them. For he was made under the law to redeem them that were 
under the law ; and he hath, as it became him, fulfilled all righteous- 
ness. 

He pleased not himself, neither sought he his own will, but the 
will of the Father which sent him ; for he did always those things 
that pleased the Father. 

He was meek and lowly in heart ; he did no violence, neither was 
any deceit in his mouth. "When he was reviled, he reviled not again ; 
when he suffered he threatened not, but committed himself to him 
that judgeth righteously : and though he were a son, yet learned he 
obedience by the things which he suffered. 

The law of truth was in his mouth ; he walked in peace and equity, 
and did not turn many away from iniquity. 

He went about doing good, and he did all things well ; leaving us 
an example, that we should follow his steps ; who did no sin, neither 
was guile found in his mouth. 

Such an High Priest became us, who knew no sin, who is holy, 
harmless, undefiled, and separate from sinners. 

He gave us a New Covenant. 

■ The law and the prophets were until John : since that time the 
kingdom of G-od is preached by Jesus Christ ; who came to call sin- 
ners to repentance ; to preach the Gospel of peace ; and to bring glad 
tidings of good things. 

The law was given by Moses, but grace and truth came by Jesus 
Christ ; which was a prophet, mighty in deed and word before God 
and all the people ; concerning whom Moses truly said unto the fa- 
thers, A prophet shall the Lord your God raise up unto you of your 
brethren, like unto me ; him shall ye hear, in all things whatsoever 
he shall say unto you : and it shall come to pass, that every soul 



THE SON. 



159 



which will not hear that prophet, shall be destroyed from among the 
people. 

Jesus Christ was a minister of the circumcision for the truth of 
God, to confirm the promises made unto the fathers ; and that the 
Gentiles might glorify God for his mercy. 

All the promises of God in him are yea, and in him, amen. 

The law was our schoolmaster to bring us to Christ ; who hath 
changed the customs which Moses delivered, and took that yoke from 
the neck of his disciples, which neither their fathers nor they were 
able to bear. 

The priests that offered gifts according to the law, served unto the 
example and shadow of heavenly things : but now hath Christ ob- 
tained a more excellent ministry ; by how much also he is the Me- 
diator of a better covenant, which was established upon better 
promises. Tor if that first covenant had been faultless, then should 
no place have been sought for the second ; and by giving us a new 
covenant, the Lord hath made the first old. 

The first covenant had also ordinances of divine service, and a 
worldly sanctuary : in which were offered both gifts and sacrifices, 
that could not make him that did the service perfect, as pertaining to 
the conscience, which stood only in meats and drinks, and divers 
washings, and eternal ordinances, imposed on them until the time of 
reformation : but Christ being come an High Priest of good things 
to come, is the Mediator of the New Testament : that by the redemp- 
tion of the transgressions that were under the first Testament, they 
which are called might receive the promise of eternal inheritance. 

Christ hath blotted out the hand- writing of ordinances, that was 
against us, which was contrary to us, and took it out of the way ; so 
hat we are no longer subject to ordinances, which all are to perish 
with the using ; nor are we tied up, as the Jeivs were, in meat or in 
drink, or in respect of a holy day, or of the new moon, or of the 
sabbath days, which are a shadow of things to come ; but the body 
is of Christ. 

There is, verily, a disannulling of the commandment going before, 
for the weakness and unprofitableness thereof. For the law made 
nothing perfect, but the bringing in of a better hope did; by the 
which we draw nigh unto God : for we are saved by hope. 

In Christ Jesus, we wbo sometime were far off, being aliens from 
the commonwealth of Israel, and strangers from the covenants of 
promise, are made nigh. For he is our peace, who hath made both 
Jews and Gentiles one, and hath broken down the middle wall of the 
partition between us; having abolished in his flesh the enmity, even 
the law of commandments, contained in ordinances. So that noiu 
there is neither Greek nor Jew, circumcision nor uncircumcision, bar- 
barian, Scythian, bond or free ; for we are all one in Christ Jesus. 

This is the Messias, who when he came, was to tell us all things. 
And accordingly, he to whom were known the ways of life, hath 
taught us what we shall do that we may work the works of God. 

Moses, because of the hardness of their hearts, suffered the Jews 
to do some things, which from the beginning were not so done ; and 



160 



THE GREAT LAW BOOK. 



many things were said by them of old time to be lawful vMch were 
not allowed in the law of Moses ; and the word of God delivered by him 
was in divers cases made of none effect, through the tradition cf the 
elders. But Christ and his apostles expounded the way of God more 
perfectly. 

He hath called us to glory and "virtue, and given unto us exceeding 
great and precious promises ; that by these we might be partakers of 
the divine nature, having escaped the corruption that is in the world 
through lust. 

This is the Gospel of the grace of God who will have mercy, and 
not sacrifice ; which is the power of God unto salvation, to every one 
that believeth : therein also is revealed the wrath of God from heaven 
against all ungodliness and unrighteousness of men. 

The word of the Lord endureth forever; and this is the word 
which by the Gospel is preached unto us. It is easier for heaven and 
earth to pass away, than one tittle of the law of Christ to fail. 

Other foundation can no man lay than that is laid, which is Jesus 
Christ. And if any man build upon this foundation, gold, silver, 
precious stones, wood, hay, stubbble, every man's work shall be 
manifest ; and the fire shall try every man's work, of what sort it is. 



He died foe our Sets. 

Those things which God before had showed by the mouth of all 
his prophets, that Christ should suffer, he hath so fulfilled. Far the 
chief priests, and the scribes, and elders cf the people of the Jews, con- 
demned him to death, and delivered him to the Gentiles, to mock, 
and to scourge, and to crucify him: and he was crucified between two 
thieves, being obedient unto death, even the death of the cross, 

Christ hath loved us, and hath given himself for us, an offering and 
a sacrifice to God, for a sweet-smelling savor. 

Christ our passover is sacrificed for us ; who was the Lamb slain 
from the foundation of the world. 

TTheu we were yet without strength, in due time Christ died for 
the ungodly. "ftTiile we were yet sinners, he died for us : and gave 
himself for our sins, that he might deliver us from this present evil 
world. 

Christ hath suffered for sins, the just for the unjust, that he might 
bring us to God. Surely he hath borne our griefs, and carried our 
sorrows. He was wounded for our transgressions, he was bruised 
for our iniquities ; who his own self bare our sins in his own body on 
the tree, that we being dead to sin, should live unto - righteousness ; 
by whose stripes we were healed. 

He who knew no sin, was made to be sin for us, that we might be 
made the righteousness of God in him . The Lord hath laid on him 
the iniquity of us all. 

Christ hath redeemed us from the curse of the law, being made a 
curse for us ; that he might reconcile us unto God by the cross. 

He loved us, and washed us from our sins in his own blood ; who 



THE SON. 



161 



gave himself for us, that he might redeem us from all iniquity, and 
purify unto himself a peculiar people, zealous of good works. 

The Son of man gave himself a ransom for all; and he is the pro- 
pitiation for the sins of the whole world, lie died for all, that they 
which live, should not henceforth live unto themselves, but unto him 
which died for them. 

He hath redeemed us to God by his blood, out of every kindred, 
and tongue, and people, and nation. 

He shall justify many ; for he shall bear their iniquities. 

"We were not redeemed with corruptible things, as silver and gold, 
but with the precious blood of Christ, who was foreordained before 
the foundation of the world, but was manifest in these last times for 
us, who by him do believe in God. For we are bought with a price. 

Christ our High Priest, not by the blood of goats and calves, but 
by his own blood, entered in once into the holy place ; having of- 
fered himself without spot to God, and obtained eternal redemption 
for us. Neither hath he often suffered since the foundation of the 
world ; but now once in the end of the world hatli he appeared to 
put away sin by the sacrifice of himself. And as it is appointed 
unto men once to die, so Christ was once offered to bear the sins of 
many. 

Every other priest standeth daily ministering, and offering often- 
times the same sacrifices, which can never take away sins ; but we 
are sanctified through the offering of the body of Jesus Christ once 
for all. And by one offering he hath perfected forever them that 
are sanctified. 

This Jesus being the Captain of our salvation, and having tasted 
death for every man, was made perfect through sufferings: that 
through death he might destroy him that had the power of death, 
that is, the devil ; and deliver them who through fear of death were 
all their life-time subject to bondage. 

He laid down his life of himself, and no man took it from him. 
And hereby perceive we the love of God, because he laid down his 
life for us. 

He eose again for our Justification. 

The same Christ who died for our sins, was buried, and rose again 
the third day according to the Scriptures, being put to death in the 
flesh, but quickened by the Spirit. 

God raised him up, and showed him openly unto witnesses chosen 
before of God ; who said none other things than those which the pro- 
phets and Moses did say should come ; that Christ should suffer, and 
that he should be the first that should rise from the dead. 

Though he was crucified through weakness, yet he lived by the 
power of God ; who loosed the pains of death, because it was not 
possible that he should be holden of it. 

As he had power to lay down his life, so he had power to take it 
again. 



162 



THE GREAT LAW BOOK. 



Christ being raised from the dead, dieth no more ; death hath no 
more dominion over him. 

He was declared to be the Son of G-od with power, by the resur- 
rection from the dead. 

Thus it behoved Christ to suffer, and to rise from the dead ; that 
repentance and remission of sins should be preached in his name 
among all nations. 

He was delivered for our offenses, and raised again for our justifi- 
cation : and therefore have we a lively hope by the resurrection of 
Jesus Christ from the dead. 

If Christ be not risen, then there is no resurrection of the dead, 
then is the preaching of the apostles vain ; and our faith is also vain, 
we are yet in our sins : but now is Christ risen from the dead, that 
we should walk in newness of life. For in that he died, he died unto 
sin once ; but in that he liveth, he liveth unto God. Likewise, let us 
reckon ourselves also to be dead indeed unto sin, but alive unto G-od 
through Jesus Christ our Lord. 



He ascended into Heaven, and intercedes for us at the Right 
Hand of God. 

He that came down from heaven to do the will of the Father which 
sent him, when he had finished the work which he gave him to do 
on the earth, and had showed himself alive after his passion by many 
infallible proofs, left the world again, and went to the Father ; and 
being received up into heaven, he sits on the right hand of God ; 
whom the heavens must receive, until the times of restitution of all 
things, which God hath spoken by the mouth of ah his holy prophets 
since the world began. 

When the Son of God had by himself purged our sins, he sat down 
on the right hand of the Majesty on high. 

He being received up into glory, and set at the right hand of God 
in the heavenly places, maketh intercession for us. 

Christ is not entered into the holy places made with hands, which 
are the figures of the true ; but into heaven itself, now to appear in 
the presence of God for us. 

He hath ascended on high ; he hath led captivity captive ; he hath 
received gifts for men ; yea, for the rebellious also, that the Lord God 
might dwell among them. 

He bare the sins of many, and maketh intercession for the trans- 
gressors. 

If any man sin, we have an advocate with the Father, Jesus 
Christ the righteous ; who being made an High Priest forever, aud 
having an unchangeable priesthood, is able to save them to the utter- 
most that come unto God by him, seeing he ever liveth to make in- 
tercession for them. Our Redeemer is strong ; he shall thoroughly 
plead our cause. 

No man cometh unto the Father, but by his Son Jesus, who is 
gone to prepare a place for us in his Father's house ; and he will 



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163 



come again and receive us ante- himself, that where he is, there we 
may be also. — Gastrell's Christian Institutes. 

Testimony for Christ. 

" We have found him, of whom Moses in the Law and the prophets did write, 
Jesus of Nazareth, the son of Joseph. Is not this the Christ ?" J ohn 1 : 45 ; 
4:29. 

Other Testimony relating to Jesus of Nazareth, recorded in the 
New Testament, should not be overlooked in this connection. 

Testimony of John the Baptist: Math. 11 : 2-6; Luke 3 : 3, 4, 
15-18 ; John 1 : 6-9, 15, 19, 25, 26, 28, 30, 3L; John 3: 26-30, 32, 
33 ; Acts 13 : 24, 25. 

Of the Father: Math. 3 : 16, 17; Mark 1 : 10, 11 ; Luke 3 : 21, 
22 ; John 5 : 37 ; 12 : 28-30 ; Math. 12 : 17-21. 

Self-Testimony: John 8: 12-14, 18, 19; Luke 2: 49; John 1 : 50, 
51; 2 : 16; 4: 25, 26; 5 : 17, 22, 23; Luke 4: 16-20; Mark 2: 27; 
Math. 12 : 8; Luke 7 : 22; Math. 11 : 5; John 6 : 28-59: Luke 
18 : 31 ; Math. 26 : 53 ; John 18 : 11 : Math. 26 : 64 ; Mark 14 : 62 ; 
Luke 22 : 67-70 ; John 8 : 42, 58 ; John 10 : 7-18 ; Luke 12 : 49- 
53 ; 23 : 46. 

To present all the Testimony which Christ gave of his Messiahship, 
would be to re-write, for insertion here, all He said, all He did, and 
portray his demeanor. "What purity of morals! what sublimity of 
sentiment I how just and equitable his precepts I how wise his say- 
ings I what goodness and benevolence in all his ways ! Read all that 
the Evangelists say of him. (Especially the "Words op Christ, 
edited by Harmon Kingsbury, and just published by Calkins & Stiles, 
348 Broadway.) 

Christ not only testified relating to his character while on earth, 
but years after his ascension, He adds to this testimony on the cre- 
dibility of Saul of Tarsus, a bloody persecutor of his people ; also of 
Ananias of Damascus, and of Saint John on Patmos. 

Attestation of his Works: John 5 : 36; 10 : 25, 37, 38. His Mi- 
racles especially, testimony of Mark: Mark 1:1. Of Luke: Luke: 
1-4. Of John : John 1 : 1-18. Of the Angel Gabriel : Luke 1 : 
26-33. Of Elizabeth: Luke 1 : 42-44. Of Mary: Luke 1 : 46-55. 
Of the Book of the Generation of Jesus Christ : Math. 1:1; Luke 3 : 
23-38 ; Math. 1 : 2-17. Of Joseph, the husband of Mary : Math. 1 : 
24, 2 5 . Of the Angel, of the Heavenly Host— the Lord— of the Shep- 
herds of Judea: Luke 2 : 8-20. Of his Name: Luke 2 : 21. Of 
Simeon: Luke 2 : 25-35. Of Anna, a Prophetess: Luke 2 : 36-38. 
Of the Wise Men from the East: Math. 2 : 1, 2, 10, 11. Of the 
Chief Priests and Scribes: Math. 2 : 5, 6. Of the Star: Math. 2 : 9. 
Of the Conduct of the Angel of the Lord : Math. 2 : 13, 19, 20. Of 
the Prophecy of Jeremy : Math. 2:17, 18. Of the fulfillment of Pro- 
phecy : Math. 2 : 23. Of the Expectation of the People : Luke 3 : 15. 
Of Andrew: John 1 : 40, 41. Of Philip: John 1 : 45. Of Nathan- 
ael : John 1 : 49. Of Nicodemus : John 3. Of the Woman of Sa- 



164 



THE GREAT LAW BOOK. 



maria: John 4: 28, 29. Of the Samaritans: John 4: 41, 42. Of 
the Nobleman : John 4 : 46-53. Of the Voice from Heaven : Mark 
1 : 11. Of the Descent of the Spirit: Mark 1 : 10. Of the Ministry 
of Angels: Math. 4 : 11. Of the Scriptures: John 5 : 39. Of Mo- 
ses : John 5 : 45-47. Of the People of Capernaum : Mark 1 : 27, 28 ; 
Luke 4 : 36, 37. Of Simon Peter: Luke 5:8. Of a Leprous Man: 
Math. 8:2. Of the People of Nain: Luke 7 : 16, 17. Of the Peo- 
ple of the Cities and Villages: Math. 12 : 23. Of those in the Ship 
sailing to the country of the G-adarenes: Math. 8 : 27. Of the Mul- 
titudes: Math. 9 : 32, 33. Of Herod: Math. 14 : 1, 2. Of those in 
the Ship sailing to Capernaum: Math. 14 : 33. Of Peter: John 6 : 
68, 69. Of the Syrophcenician Woman : Math. 15 : 22. Of the Mul- 
titude by the Sea of Galilee: Mark 7 : 37. Of Peter: Math. 16 : 16. 
Of Peter, James, and John: Math. 17 : 4. Of the Voice from the 
Cloud: Math. 17 : 5. Of a certain Man: Mark 9 : 24. Of the Peo- 
ple at the Feast: John 7 : 12, 40, 41. Of the Officers : John 7 : 46. 
Of the Blind Man : John 9: 38. Of the Seventy : Luke 10:17. Of 
a certain Woman of the Company: Luke 11 : 27. Of the Chief 
Priests and Pharisees: John 11 : 47, 48. Of Caiaphas: John 11 : 
49-52. Of two Blind Men, (Bartimeus): Math. 20 : 30-34; Mark 
10 : 46. Of Zaccheus : Luke 19 : 6. Of those who cried Hosanna : 
John 12 : 12, 13. Of the Multitude: Luke 19 : 37, 38. Of the 
Children: Math. 21 : 15, 16. Of the Voice from Heaven: John 12 : 
23-30. Of the People who were attentive to hear: Luke 19 : 48. 
Of the Disciples of the Pharisees and Herodians: Math. 22 : 16. Of 
the Multitude: Math. 22 : 33. Of the Pharisees and Common Peo- 
ple: Math. 22 : 41, 42 ; Mark 12 : 37. Of the Institution of the 
Supper: Math. 26; Mark 14; Luke 22. The Comforter would tes- 
tify : John 15:26. Of the Discomfiture of the Soldiers : John 18:6. 
Of Judas the Traitor: Math. 27 : 4. Of Pilate's wife : Math. 27 : 19. 
Of the penitent Thief on the Cross : Luke 23 : 41, 42. Of the rend- 
ing of the Veil of the Temple : Math. 27 : 51. Of the rending of the 
rocks, the earthquake, the opening graves, and rising bodies : Math. 
27 : 51-53. Of the Centurion : Math. 27 : 54 ; Luke 23 : 47. Of all 
the Spectators : Luke 23 : 48, 49. Of his unbroken Bones : John 
19 : 33. Of the Earthquake and the descending Angel : Math. 28 : 2. 
Of Mary Magdalene: John 20 : 2. Of Mary Magdalene, to whom 
Jesus first appeared: Mark 16 : 9, 10; John 20 : 18. Of Mary Mag- 
dalene, Mary, the mother of James, and Salome, to whom He next 
appears: Math. 28; Mark 16; Luke 24. Of the Watch: Math. 28: 
11-15. Of the two Disciple3 going toEmmaus: Luke 24 : 32-35. 
Of Ten Disciples : John 20 : 25. Of Thomas : John 20 : 28. Of 
John : John 21 : 7. Of the rite of Baptism : Mark 16: 15-17. Of the 
Signs following the preaching of the Gospel. Mark 16 : 17, 18, 22. 
Of those who saw Christ ascend: Mark 16 : 19 ; Luke 24 : 50, 51. 
Of Saul of Tarsus, and the Men jov neying with him : Acts 9 : 1-7 ; 
and of Ananias : Verse 10. Of the five hundred to whom He ap- 
peared at one time. Of the two Angels at the Ascension. Of the 
subsequent acts of all who have since believed on his name. 

From the above it will be seen that witnesses from heaven, earth, 



THE CHRISTIAN DISPENSATION. 



165 



and hell have testified for Christ. This testimony has not come from 
one or two only, but from thousands. Not from friends alone, but 
from the bitterest enemies. Not from the good only, but from the 
bad. Even Pilate, the judge himself, by whom Christ was tried, and 
delivered to be crucified, expressly declared that he could find no 
fault in him: Math. 27 : 18 ; Mark 15 : 10 ; Luke 23 : 4 ; John 18 : 38 ; 
19 : 4, 6. "With such a flood of light how can any one reasonably dis- 
believe ? Then, is not this the Christ of God — the last King — the Sav- 
iour of the world ? Could any thing more be said or done by an- 
other who should come and declare himself to be the Christ ? "We 
kindly submit these inquiries to our Jewish brethren — to infidels, and 
other scoffers. 

When was there ever found, in favor of another individual, such 
an array of appropriate evidence, while absolutely nothing has been 
adduced in the least to invalidate Jesus' claims to the Messiahship ? 
"Was such evidence found in favor of Eomulus, who flourished B.C. 
753? Cyrus, B.C. 530? Confucius, B.C. 520? Croesus, B.C. 548? the 
Prophet Daniel, B.C. 559 ? Herodotus, B.C. 480 ? the Prophet Ma- 
lachi, B.C. 436? Socrates, B.C. 429? Plato, B.C. 489? Aristotle, 
B.C. 345? Alexander, B.C. 335? Homer, B.C. 632 ? Cicero, B.C. 
107? Nero, A.D. 50? Josephus, A.D. 93? Plutarch, A.D. 150? or 
the Christian Fathers? How impious, impolitic, and suicidal then 
must be the individual who cherishes opposition to his reign, or 
even undervalues the benefits which He proffers ! 

Titles and Names of the Holy Ghost. 

Breath of the Almighty. Comforter. Eternal Spirit. Free Spirit. 
God. Good Spirit. Holy Spirit. Holy Spirit of God. Holy Spirit 
of promise. Lord, The. Power of the Highest. Spirit, The. Spirit 
of the Lord God. Spirit of the Lord. Spirit of God. Spirit of the 
Father. Spirit of Christ. Spirit of the Son. Spirit of life. Spirit 
of grace. Spirit of prophecy. Spirit of adoption. Spirit of wisdom. 
Spirit of counsel. Spirit of might. Spirit of understanding. Spirit 
of knowledge. Spirit of the fear of the Lord. Spirit of truth. Spirit 
of holiness. Spirit of revelation. Spirit of judgment. Spirit of burn- 
ing. Spirit of glory. Seven Spirits of God. Yoice of the Lord. 
— Scripture Text-Book, p. 102. 



SEC. IV. — THE CHEISTTAN DISPENSATION. 

M Am I therefore become your enemy because I tell you the truth ? The truth 
shall make you free. If ye love me keep my commandments." Gal. 4 : 16 ; John 
8 : 82; 14, 15. 

Christ the King; His Kingdom; The Church, Etc. 

"We have now entered upon the last Dispensation before the Mil- 
lennium, or the second coming of Christ. Unlike others, it has but 



166 



THE GREAT LAW BOOK. 



one King— one Government over all ; a Theocratic Democracy. It is 
to endure forever, and is different in its statutes and the administra- 
tion of them, from each and all the dispensations of the past, except 
in so far as the Natural and Moral Law, and the principles growing 
out of them, are concerned. We now stand in no way obligated to 
either the Jewish or Patriarchal system, since both of them are de- 
funct. Both have ceased together as to their claims upon man — all 
men, and for all coming time. As yet we are under only the Natural, 
Moral Law. No Constitutional Charter or Universal Precepts, 
have been published by this King. And they must all originate and 
proceed from him. ¥e are now, all the people and nations under 
the whole heavens, on an equal foundation. There is no longer Jew 
or G-entile, Greek, Barbarian, Scythian, bond or free ; kings, priests, 
potentates, and people— but all are one — distinctions and epithets 
are, or should be, forgotten. All altars, sacrifices, national temples, 
rituals, and ceremonies have ceased forever, and the world stands 
waiting to hear the first precept or word of command from its illus- 
trious Leader. Not a ritual or special precept peculiar to any former 
dispensation, unless reenacted, is to have a place in this new King- 
dom about to be set up. There is to be no arrogating of privileges 
by either Jew or Gentile. The Jewish nation has had her day, and 
is now a dependency of a Gentile nation. That people once so highly 
favored of God, have by their disobedience forfeited all special pri- 
vileges. It is not for them to claim precedence. Nor has the Gen- 
tile any superior claim. This King was of the tribe of Judah, but 
the advent was to the Magi — the wise men of the East — Gentile 
men — holy and devout, who were thus honored instead of and above 
the Jew, as the first recipients of the tidings of his appearance. They 
too paid him the first earthly honors as the Messiah, the Christ of 
God. Boast not then, thou Jew, against the Greek ; neither thou 
Gentile against the Jew, but take heed how ye receive this Son — 
this heir of all things, lest ye perish in your iniquity, and that with- 
out remedy. All now depends upon the manner of his reception. 
"Whoever shall say, "We will not have this man to reign over us," 
He will fall upon and grind to powder. And as the Father hath 
given all power both in heaven and on earth to this his Son who is 
now Lord of all, it will avail nothing for any delinquent, kinsman ac- 
cording to the flesh or not, to fly to their Priests, their Urim and 
Thummim, their Shekinahs or altars, or even to the Father himself; 
the kingdom is already given up to this Son, who is to rule till every 
knee shall bow to him, and all his incorrigible enemies are under his 
feet. Beware then, 0 thou reviler, thou blasphemer, or thou op- 
poser in any way, or ye neglectors, and be ye at peace with him. 
Remember, then, that all that was distinctive of a Jew or Gentile, is 
to be observed no more forever. They now give place for those spe- 
cial and peculiar precepts to be adopted for the future use of a com- 
mon people, both the good and the bad. Let all listen as they shall 
be revealed to us. Every body knows that whoever sets up and 
establishes a kingdom has much to do. This is true of the Christ- 
ian's King, notwithstanding the advantages which Christ enjoys over 



THE CHRISTIAN DISPENSATION. 



167 



all other kings; namely, the magistracy and judicial system growing 
oat of the revealed will of God — the Ten Commandments. This 
system necessarily and naturally spreads itself over all dispensations; 
through all time, whoever may be Ruler, or what kind soever the 
form of Government may be ; whether a Theocracy, an Aristocracy, 
or a Democracy. And as the subjects of Christ's Kingdom, a phrase 
rather to be used than " the Christian Dispensation," were, as here- 
tofore, under this Natural Law, as seen in the precepts of the Ten 
Commandments, it would be of less consequence whether He should 
enter directly upon the preceptive part of his labor, or leave it till 
circumstances favorable to making deep and lasting impressions 
should occur, especially as his was not to be a Kingdom of rituals, 
rites, and ceremonies, as were its predecessors, but of action, of ag- 
gression, subjugation. No ! of rites and ceremonies the people al- 
ready had abundance. The symbols of Christ's Church or Kingdom 
could be remembered by one rehearsal by any possessing the smallest 
capacity. Of rites there were none. Of precepts^ coming from the 
Divine Person as they would, this great Commentator on the Natural, 
General, Universal Law, the Law of Being, there would be many. 
Then again those of the special class, which were to distinguish 
this from all former dispensations, and foreshadow all its pecu- 
liarities, would be numerous. These could not and need not all of 
them be spoken at any given time, nor on any one occasion ; but 
would be more impressively and favorably received if delivered as 
circumstances and occasions might call them forth. And such in 
reality was the case, as shall be seen in the investigation. Favorable 
indeed it is for us that we have the history of this whole matter as 
recorded by the four Evangelists, containing the Constitutional 
Charter of the laws and government of this Kingdom, of the Church 
of Christ. It is the Law-Book of this Dispensation, and (like the 
Pentateuch to the Old Testament) together with its supplements — 
the Acts of the Apostles, the Epistles, etc., of the New, contains all 
we need for instruction, correction, etc., to furnish the man of God to 
every good word and work. It will be our text-book. Prom it will 
our mottoes be taken. 

We do not pretend to exhaust the testimony, or answers, or any 
one topic, nor to have always copied the most appropriate and satis- 
factory, although it was once our intention to have done so in this 
volume. That must be left for another time, and for another book ; 
namely, " The Statutes and Judgments for the use of Man." 

This Dispensation has also a Priesthood, but differing widely 
from each and all that have gone before it. Here, instead of a dumb 
animal for an offering, and a mere man to slay and offer it upon an 
altar, we have the Antitype offering himself — shedding his own blood 
once for all. And though slain for man's redemption, He rose, and 
ever liveth, to plead at the right hand of the Father for us. Hence- 
forth there is to be made no more typical offering for sin, but all who 
would worship God must do it in spirit and in truth. And in John 
4 : 1-3T), we read the proclamation of Christ to the woman of Sama- 
ria, from which we learn most conclusively that, in two or three 



168 



THE GREAT LAW BOOK. 



years, when He should hang upon the cross, saying, "It is finished, ' : 
when the veil of the Temple should be rent, then would the middle 
wall of partition between Gentile and Jew, and all that was peculiar 
to those dispensations — their priests, their altars, sacrifices, taber- 
nacle, in fact, the entire ritual, from least to greatest, first to last, 
would pass away — be abolished never to return, since that which 
was typified and foreshadowed had been fully realized. And this 
dying act of his, sealing it with his blood — for without shedding of 
blood there could be no remission of sin, was to be, as intimated to 
this woman, the preparing the way for the Christian — the last dis- 
pensation which woiild never end. Indeed, it was forever putting 
away the former, and introducing the latter, so that He was the only 
King in Zion, the Great High Priest, and all his people were kings 
and priests to God under him. And by this one act, restitution to 
the Paradisiacal state of all that should believe in him as the Saviour 
of the world and keep his commandments, was to be realized, and each 
and all to have direct access to God through his name, as if they had 
never sinned. To do which, no one need travel to Jerusalem, nor turn his 
face thitherward — nor to the mountain of Samaria, nor to any Jewish 
altar, temple, tabernacle, or synagogue. Neither would it be necessary 
to seek for a lamb, a bullock, or any thing else for a sacrifice, no, not 
even for a priest, for there would be no need for either. All who 
possessed an humble, broken, contrite heart might offer as acceptable 
service as was ever offered by Moses, Aaron, David, or Isaiah. And 
that a deadly blow might be given to Satan and his kingdom from 
this time henceforth and forever, every man was to be his own priest 
and king also; for this would establish the Equality of the Bro- 
therhood, and leave no hope or temptation for the ambitious aspir- 
ant. This seems to be evident from the fact that the twelve apostles, 
after the institution of the Lord's supper, while yet sitting at the 
table, and just before his crucifixion, again pressed the inquiry, 
"Who shall be greatest?" showing conclusively that up to that mo- 
ment they could not see the least thing upon which to build the 
hope or expectation of preeminence among the brotherhood. No ! 
not even the promised keys to Peter excited such expectations. 
And Christ answered them, that the princes of the Gentiles exercised 
lordship over them, and that the great exercised authority upon 
them, and they that were appointed to rule over them, were ac- 
counted benefactors ; but, added he, it shall not be so among you ; 
but whosoever will be greatest let him be your servant. All this 
was said and repeated in answer to a direct inquiry, "Who among his 
disciples should be greatest ?" And let it be observed, that if the 
epithets, "princes" " exercise lordship," "dominion" "authority," 
"rule over them" etc., etc., are not broad enough to cover the as- 
sumption of authority and power of ecclesiastics, as well as the exer- 
cise of it, now so tenaciously and pertinaciously claimed, over the 
common brotherhood, and so directly at variance with the explicit 
declaration of Christ, the only Law-giver of this dispensation, it is 
difficult to see how it can be done. But in order to know and under- 
stand fully and precisely what are to be the government and laws of 



THE CHRISTIAN DISPENSATION. 



169 



the "King of kings, and Lord of lords," to know more about 
the Kingdom which is to rule over all, and to last forever, it 
may be profitable to consider more fully what the rules and 
regulations were that should be observed by his subjects. And 
here let it be repeated, that nothing that Christ does not bring from 
what was peculiar to former dispensations into the Christian, has any 
place therein. As a matter of course He would bring along with 
him the representatives, the daguerreotypes of the fundamental, the 
natural, the constitutional law of being — the Ten Commandments ; 
for they are unchangeably the same, of general, universal application 
to all people, and through all time, even if He had not thus honored 
them, and though they had never been promulged from Sinai. As 
they were never made, so they never can become inoperative or ob- 
solete. Nor are we to take as a rule or law of this Kingdom, what is 
not given by Christ so specifically and intelligibly that it can not be 
understood by his subjects when properly presented to their consi- 
deration. Nothing ambiguous, traditionary, or presumptive is to be 
a set-off against Christ's constitutional, fundamental Law, expressed 
or unquestionably to be inferred by sensible men. Nor is an exam- 
ple, claiming to have come from Peter, John, Paul, or any mere man, 
inspired or uninspired, or from all of them combined, or from the Fa- 
thers of the Church of the first, second, or third centuries, to be taken 
rather than Christ's declaration and acts to the contrary. For Christ 
either had or He had not definite rules for the government and guidance 
of his people. If He had such rules, we expect to find them. If we 
find them not, we shall hesitate in believing that He is the King 
foretold. For every Dispensation has had, and this too must have 
its peculiar statutes and ordinances, so clearly stated as not to be 
misunderstood ; and this one surely, more than any one before it, in- 
asmuch as it is more extensive and enduring. The Word does show 
beyond a reasonable doubt that this Christ is the true King, spoken 
of in it. It will also show what is the Nature, the Design, the Ex- 
tent, Duration, etc., etc., of this Kingdom. He has specific and de- 
finite rules, requisite or appropriate in and to all governments of which 
moral, accountable beings are subjects, showing: Who may become 
subjects; by what means they may be made acquainted with the 
fact, etc., etc. ; what are the requisite character and qualifications for 
membership; how those qualifications may be acquired; what are 
the specified and only rules of discipline for the subjects ; what arc 
die symbols of the ordinances, and who may administer, and who 
may partake of them, etc., etc. He also presents and defines the 
Gospel of the Kingdom, and specifies who may preach it, and what 
it is to preach it. Now, who does not know that if Christ's explicit 
instructions are to be found anywhere in the Bible, they will be 
found in one or more of the writings of the Evangelists? — which writ- 
ings will first and separately from the rest of the Scriptures be ex- 
amined. After this should time and strength be enjoyed, something 
said by the other inspired writers may be added, in confirmation of 
what will be adduced. 
It may be proper to notify the reader that our quotations are made 



s 



170 



THE GREAT LAW BOOK. 



from "The Words of Christ," by Harmon Kingsbury; published 
by Calkins & Stiles, No. 348 Broadway, New- York. 



Christ is King. 

" There came a voice from heaven, saying, This is my beloved Son, in whom 

1 am well pleased : hear him." 

John 18 : 37. Thou sayest that I am a king. To this end was I 
corn, and for this cause came I into the world, that I should bear 
witness unto the truth. 

Luke 19 : 38. Blessed be the King that cometh in the name of the 
Lord : Peace in heaven, and glory in the highest. 

John 6 : 15. When Jesus therefore perceived that they would 
come and take him by force, to make him a king, he departed again 
into a mountain himself alone. 

Matt. 28 : 18. All power is given unto me in heaven and in earth. 

Matt. 11 : 27. All things are delivered unto me of my Father. 

Luke 12 : 8, 9. I say unto you, Whosoever shall confess me before 
men, him shall the Son of man also confess before the angels of God. 

But he that denieth me before men, shall be denied before the an- 
gels of God. 

Matt. 7 : 29. For he taught them as one having authority, and not 
as the scribes. 

We shall now quote from "The Words of Christ," many of his 
early sayings, in which the reader will discover much other testi- 
mony concerning his Kingship. 
• 

Christ disputes with the doctors at the age of twelve years ; and al- 
ludes to his mission. 

How is it that ye sought me ? Wist ye not that I must be about 
my Father's business? Luke 2 : 41-52. 

For his private history, from this time to his thirtieth year, see Luke 

2 : 40-52 — about which time He was baptized, proved to be the Son of 
God, and commenced his ministry, which continued about four years. 

What seek ye ? Come and see. Thou art Simon the son of Jona ; 
thou shalt be called Cephas. John 1 : 35-42. 

Follow me. Behold an Israelite indeed, in whom there is no 
guile! Before that Philip called thee, when thou wast under the 
fig-tree, I saw thee. Because I said unto thee, I saw thee under the 
fig-tree, believest thou ? Thou shalt see greater things than these. 
Verily, verily, I say unto you, Hereafter ye shall see heaven open, 
and the angels of God ascending and descending upon the Son of 
man. John 1 : 43-51. 



THE CHRISTIAN DISPENSATION. 



171 



Exhibits his credentials at Cana of Galilee, in the article of Miracles. 

Miracle. — Woman, what have I to do with thee? Mine hour 
is not yet come. Fill the water-pots with water. Draw out now, 
and bear unto the governor of the feast. John 2 : 1-11. 

Asserts his right, as Son of God, to the heirship of the kingdom. 

Take these things hence ; make not my father's house an house of 
merchandise. Destroy this temple, and in three days I will raise it 
up. John 2 : 13-22. 

Declares his Messiahship — The coming of his Kingdom — The down- 
fall of Judaism — The Spiritual Worship, and the end of Rituals — Dis- 
course with the woman of Samaria. 

Give me to drink. If thou knewest the gift of God, and who it is 
that saith to thee, Give me to drink; thou wouldest have asked of 
him, and he would have given thee living water. "Whosoever 
drinketh of this water shall thirst again : but whosoever drinketh of 
the water that I shall give him shall never thirst; but the water that I 
shall give him shall bo in him a well of water springing up into ever- 
lasting life. Go, call thy husband, and come hither. Thou hast well 
said, I have no husband : for thou hast had five husbands ; and he 
whom thou now hast is not thy husband : in that saidst thou truly. 
"Woman, believe me, the hour cometh when ye shall neither in this 
mountain, nor yet at Jerusalem, worship the Father. Ye worship ye 
know not what : We know what we worship ; for salvation is of the 
Jews. But the hour cometh, and now is, when the true worshippers 
shall worship the Father in spirit and in truth ; for the Father seeketh 
such to worship him. God is a Spirit, and they that worship him 
must worship him in spirit and in truth. I that speak unto thee am 
He. John 4 : 1-30. 

I have meat to eat that ye know not of. My meat is to do the 
will of him that sent me, and to finish his work. Say not ye, There 
are yet four months, and then cometh harvest ? behold, I say unto 
you, Lift up your eyes, and look on the fields, for they are white al- 
ready to harvest. And he that reapeth receiveth wages, and gath- 
ereth fruit unto fife eternal : that both he that soweth and he that 
reapeth may rejoice together. And herein is that saying true, One 
soweth and another reapeth. I sent you to reap that whereon ye be- 
stowed no labor: other men labored, and ye are entered into their 
labors. John 4 : 31-38. 

Miracle. — Except ye see signs and wonders, ye will not believe. 
Go thy way ; thy son liveth. John 4 : 46-54. 

Christ's Baptism.— Suffer it to be so now, for thus it becometh us 
to fulfill all righteousness. Matt. 3 ; Mark 1 ; Luke 3. 

Christ's Temptation. — It is written, that man shall not live by 
bread alone, but by every word that proceedeth out of the mouth of 
God. It is written again, Thou shalt not tempt the Lord thy God. 



172 



THE GREAT LAW BOOK. 



Get thee behind me, Satan ; for it is written, Thou shalt worship the 
Lord thy God, and him only shalt thou serve. Matt. 4 ; Mark 1 ; 
Luke 4. 

Miracle. — Wilt thou be made whole ? Eise, take up thy bed and 
walk. John 5 : 1-13. 

Discourse. — Bethesda. — Behold thou art made whole: sin no 
more, lest a worse thing come unto thee. My Father worketh hither- 
to, and I work. John 5 : 14-18. 

Verily, verily, I say unto you, The Son can do nothing of himself, 
but what he seeth the Father do : for what things soever he doeth, 
these also doeth the Son likewise. For the Father loveth the Son, 
and showeth him all things that himself doeth : and he will show 
him greater works than these, that ye may marvel. For as the Fa- 
ther raiseth up the dead, and quickeneth them ; even so the Son 
quickeneth whom he will. For the Father judgeth no man ; but 
hath committed all judgment unto the Son, that all men should 
honor the Son, even as they honor the Father. He that honoreth 
not the Son, honoreth not the Father which hath sent him. Yerily, 
verily, I say unto you, He that heareth my word, and believeth on 
him that sent me, hath everlasting life, and shall not come into con- 
demnation, but is past from death unto life. Verily, verily, I say 
unto you, The hour is coming, and now is, when the dead shall hear 
the voice of the Son of God : and they that hear shall live. For as 
the Father hath life in himself, so hath he given to the Son to have 
life in himself; and hath given him authority to execute judgment 
also, because he is the Son of man. Marvel not at this : for the hour 
is coming, in the which all that are in the graves shall hear his 
voice, and shall come forth; they that have done good, unto the 
resurrection of life ; and they that have done evil, unto the resur- 
rection of damnation. I can of mine own self do nothing : as I hear, 
I judge : and my judgment is just ; because I seek not mine own will, 
but the will of the Father which hath sent me. John 5 : 19-30. 

If I bear witness of myself, my witness is not true. There is an- 
other that beareth witness of me, and I know that the witness which 
he witnesseth of me is true. Ye sent unto John, and he bare wit- 
ness unto the truth. But I receive not testimony from man : but 
these things I say, that ye might be saved. He was a burning and 
a shining light : and ye were willing for a season to rejoice in his 
light. But I have greater witness than that of John : for the works 
which the Father hath given me to finish, the same works that I do, 
bear witness of me, that the Father hath sent me. And the Father 
himself which hath sent me, hath borne witness of me. Ye have 
neither heard his voice at any time, nor seen his shape. And ye 
have not his word abiding in you : for whom he hath sent, him ye 
believe not. Search the Scriptures : for in them ye think ye have 
eternal life : and they are they which testify of me. And ye will 
not come to me, that ye might have life. I receive not honor from 
men. But I know you, that ye have not the love of God in you. I 
am come in my Father's name, and ye receive me not: if another 
shall come in his own name, him ye will receive. How can ye be- 



THE CHRISTIAN DISPENSATION. 



173 



lieve, which receive honor one of another, and seek not the honor 
that cometh from God only? Do not think that I will accuse you 
to the Father: there is one that accuses you, even Moses in whom 
ye trust For had ye believed Moses, ye would have believed me : 
for he wrote of me. But if ye believe not his writings, how shall ye 
believe my words ? John 5 : 31-47. 

The Commencement of Christ's more Public Ministry. 

The time is fulfilled, and the kingdom of God is at hand ; repent 
ye, and believe the gospel. Mark 1 : 15 ; Luke : 4 ; Matt. : 4. 

Discourse. — This day is this scripture fulfilled in your ears. Ye 
will surely say unto me this proverb, Physician heal thyself: what- 
soever we have heard done in Capernaum, do also here in thy coun- 
try. No prophet is accepted in his own country. But I tell you of 
a truth, many widows were in Israel in the days of Elias, when the 
heaven was shut up three years and six months, when great famine 
was throughout all the land : but unto none of them was Elias sent, 
save unto Sarepta, a city of Sidon, unto a woman that was a widow. 
And many lepers were in Israel in the time of Eliseus the prophet ; 
and none of them was cleansed, saving Naaman the Syrian. Luke 
4 : 16-30. 

Simon and Andrew. — Come ye after me, and I will make you to 
become fishers of men. Matt. 4 ; Mark 1. 

Miracle. — Hold thy peace, and come out of him. Mark 1 ; 
Luke 4 : 35. 

Let us go into the next towns, that I may preach there also : for 
therefore came I forth. I must preach the kingdom of God to other 
cities also, for therefore am I sent. Mark 1 ; Luke 4. 

Miracle. — Launch out into the deep, and let down your nets for 
a draught. Fear not : from henceforth thou shalt catch men. Luke 
5 : 4-11. 

Miracle. — I will : be thou clean. See thou say nothing to any 
man : but go thy way, show thyself to the priest, and offer for thy 
cleansing those thing which Moses commanded, for a testimonial unto 
them. Matt. 8 ; Mark 1 ; Luke 5. 

Son, be of good cheer; thy sins are forgiven thee. Why reason 
ye these things in your hearts? wherefore think ye evil in your 
hearts ? for whether is it easier to say to the sick of the palsy, Thy 
sins be forgiven thee, or to say, Arise, take up thy bed and walk ? 
But that ye may know that the Son of man hath power upon earth 
to forgive sins, I say unto thee, Arise, and take up thy bed, and go 
thy way into thine house. Matt. 9 ; Mark 2 ; Luke 5. 

Matthew. — Follow me. Matt. 9 ; Mark 2 ; Luke 5. 

They that are whole have no need of the physician, but they that 
are sick. But go ye and learn what that meaneth, I will have mer- 
cy and not sacrifice. For I am not come to call the righteous, but 
sinners to repentance. Matt. 3:9; Mark 2 ; Luke 5. 

Can ye make the children of the bride-chamber fast and mourn, as 
long as the bridegroom is with them ? As long as they have the 



174 



THE GREAT LAW BOOK. 



bridegroom with them, they can not fast. But the days will come 
when the bridegroom shall be taken away from them, and then shall 
they fast in those days. Matt 9 j Mark 2 ; Luke 5. 

Parable. — No man seweth a piece of new cloth on an old gar- 
ment; if otherwise, then both the new piece which is put in to 
fill it up, taketh away from the old garment, and the rent is made 
worse ; and the piece that was taken out of the new, agreeth not 
with the old. Matt. 9 ; Mark 2 ; Luke 5. 

Parable. — And no man putteth new wine into old bottles, else 
the new wine will burst the bottles, and the wine is spilled ; and 
the bottles will be marred. But new wine must be put into new 
bottles, and both are preserved. Mark 2 ; Luke 5. 

Parable. — No man, also, having drunk old wine, straightway de- 
sireth new, for he saith, The old is better. Luke 5 : 39. 

Discourse. — Have ye never read so much as this, what David did, 
when he had need, and was an hungered, he and they that were 
with him ; how he went into the house of G-od, in the days of Abi- 
athar, the high priest, and did take and eat the shew-bread, and 
gave also to them that were with him, which was not lawful for him 
to eat, neither for them that were with him, but only for the priests ? 
Or have ye not read in the law, how that on the sabbath-days the 
priests in the temple profane the sabbath, and are blameless ? But I 
say unto you, That in this place is one greater than the temple. But 
if ye had known what this meaneth, I will have mercy and not sacri- 
fice, ye would not have condemned the guiltless. The sabbath was 
made for man, and not man for the sabbath ; therefore the Son of man 
is Lord also even of the sabbath-day. Matt. 12 ; Mark 2 ; Luke 6. 

Miracle. — Rise up and stand forth in the midst. I will ask you 
one thing : Is it lawful on the sabbath-days to do good, or to do evil ? 
to save life, or destroy it ? What man shall there be among you, 
that shall have one sheep, and if it fall into a pit on the sabbath-day, 
will he not lay hold on it, and lift it out ? How much, then, is a 
man better than a sheep ? Wherefore it is lawful to do well on the 
sabbath-day. Stretch forth thine hand. Matt. 12 ; Mark 3 ; Luke 6. 

Christ now appoints his twelve apostles. And he called unto him 
his disciples whom he would ; and of them he chose and ordained 
twelve, that they should be with him ; and that he might send them 
forth to preach and to have power to heal sicknesses, and to cast out 
devils. Simon (whom he also named Peter) and Andrew his brother, 
and James the son of Zebedee, and John the brother of James ; (and 
he surnamed them Boanerges, which is the sons of thunder,) and 
Philip, and Bartholomew, and Matthew, and Thomas, and James the 
son of Alpheus, and Judas, and Thaddeus the brother of James, and 
Simon the Canaanite, called Zelotes, and Judas Iscariot which also 
betrayed him. Mark 3 ; Luke 6. 

Proclaims an extended summary of the constitutional charier of the 
Christian system, in his Sermon on the Mount. 

Discourse. — Blessed are the poor in spirit : for theirs is the king- 
dom of heaven. Blessed are they that mourn: for they shall be 



THE CHRISTIAN DISPENSATION. 



175 



comforted. Blessed are the meek: for they shall inherit the earth. 
Blessed are they which do hunger and thirst after righteousness : for 
they shall be filled. Blessed are ye that weep now: for ye shall 
laugh. Blessed are the merciful: for they shall obtain mercy. 
Blessed are the pure in heart : for they shall see God. Blessed are 
the peacemakers: for they shall be called the children of Grod. 
Blessed are they which are persecuted for righteousness' sake : for 
theirs is the kingdom of heaven. Blessed are ye when men shall 
hate you, and when they shall separate you from their company, and 
shall reproach you, and revile you, and persecute you, and shall say 
all manner of evil against you falsely. Rejoice ye in that day, and 
be exceeding glad: and leap for joy: for, behold, your reward is 
great in heaven : for in the like manner did their fathers. So perse- 
cuted they the prophets which were before you. Matt. 5 ; Luke 6. 

But wo unto you that are rich ! for ye have received your consola- 
tion. "Wo unto you that are full! for ye shall hunger. Wo unto 
you that laugh now ! for ye shall mourn and weep. Wo unto you 
when all men shall speak well of you ! for so did their fathers to the 
false prophets. Luke 6 : 24r-26. 

Parable. — Ye are the salt of the earth : but if the salt have lost 
his savor, wherewith shall it be salted? it is thenceforth good for 
nothing, but to be cast out, and to be trodden under foot of men. Ye 
are the light of the world. A city that is set on a hill can not be 
hid. Neither do men light a candle, and put it under a bushel, but 
on a candlestick ; and it giveth light unto all that are in the house. 
Let your light so shine before men, that they may see your good 
works, and glorify your Father which is in heaven. Matt. 5 : 13-16. 

Think not that I am come to destroy the law, or the prophets : I 
am not come to destroy, but to fulfill. For verily I say unto you, 
Till heaven and earth pass, one jot or one tittle shall in no wise pass 
from the law, till all be fulfilled. Whosoever, therefore, shall break 
one of these least commandments, and shall teach men so, he shall 
be called the least in the kingdom of heaven : but whosoever shall 
do and teach them, the same shall be called great in the kingdom of 
heaven. For I say unto you, That except your righteousness shall 
exceed the righteousness of the Scribes and Pharisees, ye shall in no 
case enter into the kingdom of heaven. Matt. 5 : 1*7-20. 

Ye have heard that it was said by them of old time, Thou shalt 
not kill ; and whosoever shall kill shall be in danger of the judg- 
ment : but I say to you, That whosoever is angry with his brother 
without a cause, shall be in danger of the judgment : and whosoever 
shall say to his brother, Raca, shall be in danger of the council : 
but whosoever shall say, Thou fool, shall be in danger of hell-fire. 
Therefore, if thou bring thy gift to the altar, and there rememberest 
that thy brother hath aught against thee : leave there thy gift before 
the altar, and go thy way ; first be reconciled to thy brother, and 
then come and offer thy gift. Agree with thine adversary quickly, 
while thou art in the way with him ; lest at any time the adversary 
deliver thee to the judge, and the judge deliver thee to the officer, 
and thou be cast into prison. Verily, I say unto thee, Thou shalt by 



176 



THE GREAT LAW BOOK. 



no means come out thence, till thou hast paid the uttermost farthing. 
Matt. 5 : 21-26. 

Te have heard that it was said by them of old time, Thou shalt 
not commit adultery : but I say unto you, That whosoever looketh 
on a woman to lust after her hath committed adultery with her al- 
ready in his heart. And if thy right eye offend thee, pluck it out, 
and cast it from thee : for it is profitable for thee that one of thy 
members should perish, and not that thy whole body should be cast 
into hell. And if thy right hand offend thee, cut it off, and cast it 
from thee : for it is profitable for thee that one of thy members should 
perish, and not that thy whole body should be cast into hell. Matt. 
5 : 27-30. 

It hath been said, "Whosoever shall put away his wife, let him 
give her a writing of divorcement : but I say unto you, That whoso- 
ever shall put away his wife, saving for the cause of fornication, 
causeth her to commit adultery : and whosoever shall marry her that 
is divorced committeth adultery. Matt. 5 : 31, 32. 

Again, ye have heard that it hath been said by them of old time, 
Thou shalt not forswear thyself, but. shalt perform unto the Lord 
thine oaths: but I say unto you, Swear not at all; neither by 
heaven ; for it is God's throne : nor by the earth ; for it is his foot- 
stool: neither by Jerusalem; for it is the city of the great King. 
Neither shalt thou swear by thy head, because thou canst not make 
one hair white or black. But let your communication be, Yea, yea ; 
Nay, nay : for whatsoever is more than these cometh of evil Matt, 
5 : 33-37. 

Ye have heard that it hath been said, An eye for an eye, and a 
tooth for a tooth : but I say unto you, That ye resist not evil : but 
whosoever shall smite thee on thy right cheek, turn to him the 
other also. And if any man will sue thee at the law, and take away 
thy coat, let him have thy cloak also. And whosoever shall compel 
thee to go a mile, go with him twain. Give to every man that 
asketh of thee; and from him that would borrow of thee turn not 
thou away : and of him that taketh away thy goods ask them not 
again. And as ye would that men should do to you, do ye also to 
them -likewise. Matt. 5 ; Luke 6. 

Ye have heard that it hath been said, Thou shalt love thy neigh- 
bor, and hate thine enemy. But I say unto you. which hear, Love 
your enemies, do good to them that hate you, bless them that curse 
you, and pray for them which despitefully use you: that ye may be 
the children of your Father which is in heaven ; for he maketh his 
sun to rise on the eviL and on the good, and sendeth rain on the just, 
and on the unjust. Matt. 5 ; Luke 6. 

For if ye love them which love you, what reward have ye ? For 
sinners also love those that love them. Do not even the publicans 
the same ? And if ye salute your brethren only, what do ye more 
than others ? do not even the publicans so ? And if ye do good to 
them which do good to you, what thank have ye ? for sinners also 
do even the same. And if ye lend to them of whom ye hope to 
receive, what thank have ye ? for sinners also lend to sinners, to re- 



THE CHRISTIAN DISPENSATION. 



177 



ceive as much again. But love ye your enemies, and do good, and 
lend, hoping for nothing again ; and your reward shall be great, and 
ye shall be the children of the Highest : for he is kind unto the un- 
thankful and to the evil. Be ye therefore merciful and perfect, even 
as your Father which is in heaven is merciful and perfect. Matt. 5 ; 
Luke 6. 

Take heed that ye do not your alms before men, to be seen of 
them : otherwise ye have no reward of your Father which is in 
heaven. Therefore when thou doest thine alms, do not sound a 
trumpet before thee, as the hypocrites do in the synagogues and in 
the streets, that they may have glory of men. Verily I say unto 
you, They have their reward. But when thou doest alms, let not 
thy left hand know what thy right hand doeth : that thine alms may 
be in secret: and thy Father which seeth in secret himself shall 
reward thee openly. Matt. 6 : 1-4. 



Lord's Prayer. 

And when thou prayest, thou shalt not be as the hypocrites are : 
for they love to pray standing in the synagogues and in the comers 
of the streets, that they may be seen of men. Yerily I say unto 
you, They have their reward. But thou, when thou prayest, enter 
into thy closet, and when thou hast shut thy door, pray to thy Father 
which is in secret ; and thy Father which seeth in secret shall reward 
thee openly. But when ye pray, use not vain repetitions, as the 
heathen do : for they think that they shall be heard for their much 
speaking. Be not ye therefore like unto them: for your Father 
knoweth what things ye have need of, before ye ask him. After 
this manner therefore pray ye: Our Father which art in heaven, 
Hallowed be thy name. Thy kingdom come. Thy will be done in 
earth, as it is in heaven. Give us this day our daily bread. And 
forgive us our debts, as we forgive our debtors. And lead us not 
into temptation, but deliver us from evil. For thine is the kingdom, 
and the power, and the glory, forever, Amen. For if ye forgive 
men their trespasses, your heavenly Father will also forgive you. 
But if ye forgive not men their trespasses, neither will your Father 
forgive your trespasses. Matt. 6 : 5-15. 

Moreover, when ye fast, be not as the hypocrites, of a sad coun- 
tenance : for they disfigure their faces, that they may appear unto 
men to fast. Yerily I say unto you, They have their reward. But 
thou, when thou fastest, anoint thine head, and wash thy face; 
that thou appear not unto men to fast, but unto thy Father which is 
in secret : and thy Father which seeth in secret shall reward thee 
openly. Matt. 6 : 16-18. 

Lay not up for yourselves treasures upon earth, where moth and 
rust doth corrupt, and where thieves break through and steal : but 
lay up for yourselves treasures in heaven, where neither moth nor 
rust doth corrupt, and where thieves do not break through nor steal : 

8* 



178 



THE GREAT LAW BOOK. 



for where your treasure is there will your heart be also. Matt. 6 : 
19-21. 

The light of the body is the eye : if therefore thine eye be single, 
thy whole body shall be full of light. But if thine eye be evil, thy 
whole body shall be full of darkness. If therefore the light that is in 
thee be darkness, how great is that darkness I Matt. 6 : 22, 23. 

No man can serve two masters : for either he will hate the one, 
and love the other ; or else he will hold to the one, and despise the 
other. Ye can not serve God and mammon. Therefore I say unto 
you, Take no thought for your life, what ye shall eat, or what ye 
shall drink ; nor yet for your body, what ye shall put on. Is not the 
life more than meat, and the body than raiment ? Behold the fowls 
of the air; for they sow not, neither do they reap, nor gather into 
barns ; yet your heavenly Father feedeth them. Are ye not much 
better than they ? Which of you by taking thought can add one 
cubit unto his stature ? And why take ye thought for raiment ? 
Consider the lilies of the field, how they grow ; they toil not, neither 
do they spin : and yet I say unto you, That even Solomon in all his 
glory was not arrayed like one of these. Wherefore, if God so clothe 
the grass of the field, which to-day is, and to-morrow is cast into the 
oven, shall he not much more clothe you, 0 ye of little faith ? 
Therefore take no thought, saying, What shall we eat? or, What 
shall we drink ? or, Wherewithal shall we be clothed ? (For after 
all these things do the GTentiles seek:) for your heavenly Father 
knoweth that ye have need of all these things. But seek ye first the 
kingdom of G-od, and his righteousness; and all these things shall 
be added unto you. Take therefore no thought for the morrow : for 
the morrow shall take thought for the things of itself. Sufficient 
unto the day is the evil thereof. Matt. 6 : 24r-34. 

Judge not, and ye shall not be judged : condemn not, and ye shall 
not be condemned: forgive, and ye shall be forgiven: give, and it 
shall be given unto you ; good measure, pressed down, and shaken 
together, and running over, shall men give into your bosom. For 
with what judgment ye judge, ye shall be judged: and with the 
same measure ye mete withal, it shall be measured to you again. 
Matt. 1 ; Luke 6. 

Parable. — Can the blind lead the blind ? shall they not both fall 
into the ditch ? The disciple is not above his master : but every one 
that is perfect shall be as his master. And why beholdest thou the 
mote that is in thy brother's eye, but considerest not the beam that 
is in thine own eye ; or how canst thou say to thy brother, Brother, 
let me pull out the mote that is thine eye, when thou thyself beholdest 
not the beam that is in thine own eye ? Thou hypocrite, cast out 
first the beam out of thine own eye, and then shalt thou see clearly 
to pull out the mote that is in thy brother's eye. Matt. 1 ; Luke 6. 

Give not that which is holy unto the dogs, neither cast ye your 
pearls before swine, lest they trample them under their feet, and 
turn again and rend you. Matt. 7 : 6. 

Ask, and it shall be given you ; seek, and ye shall find ; knock, 
and it shall be opened unto you: for every one that asketh, re- 



THE CHRISTIAN DISPENSATION. 



179 



cerveth; and he that seeketh, findeth; and to him that knocketh, 
it shall be opened. Or what man is there of you, whom if his son 
' ask bread, will he give him a stone ? Or if he ask a fish, will he 
give him a serpent ? If ye then being evil know how to give good 
gifts unto your children, how much more shall your Father which is 
in heaven give good things to them that ask him? Therefore all 
things whatsoever ye would that men should do to you, do ye even 
so to them: for this is the law and the prophets. Matt. 1 : 1-12. 

Enter ye in at the strait gate ; for wide is the gate, and broad is 
the way, that leadeth to destruction, and many there be which go 
in thereat : because, strait is the gate, and narrow is the way, which 
leadeth unto life, and few there be that find it. Matt. 1 : 13, 14. 

Beware of false prophets, which come to you in sheep's clothing, 
but inwardly they are ravening wolves. Ye shall know them by 
their fruits : Do men gather grapes of thorns, or figs of thistles ? For 
every tree is known by his own fruit : for of thorns men do not 
gather figs, nor of a bramble-bush gather they grapes. Even so 
every good tree bringeth forth good fruit ; but a corrupt tree bringeth 
forth evil fruit. A good tree can not bring forth evil fruit, neither 
can a corrupt tree bring forth good fruit. Every tree that bringeth 
not forth good fruit is hewn down, and cast into the fire. A good 
man out of the good treasure of his heart, bringeth forth that which 
is good ; and an evil man out of the evil treasure of his heart, bringeth 
forth that which is evil : wherefore by their fruits ye shall know 
them, for of the abundance of the heart his mouth speaketh. Matt. 7 ; 
Luke 6. 

Paeable. — And why call ye me Lord, Lord, and do not the things 
which I say ? . Not every one that saith unto me, Lord, Lord, shall 
enter into the kingdom of heaven ; but he that doeth the will of my 
Father which is in heaven. Many will say to me in that day, Lord, 
Lord, have we not prophesied in thy name ? and, in thy name have 
cast out devils? and in thy name done many wonderful works? 
And then will I profess unto them, I never knew you: depart from 
me, ye that work iniquity. Therefore, whosoever cometh to me, and 
heareth these sayings of mine, and doeth them, I will show you to 
whom he is like. He is like unto a wise man, which built his house, 
and digged deep, and laid the foundation on a rock : and when the 
rain descended, and the floods came, and the winds blew, the stream 
beat vehemently upon that house and could not shake it ; and it fell 
not, for it was founded upon a rock. And every one that heareth 
these sayings of mine, and doeth them not, shall be likened unto a 
foolish man, that, without a foundation, built his house upon the sand: 
and the rain descended, and the floods came, and the winds blew, 
and the stream did beat vehemently upon that house, and immedi- 
ately it fell ; and the ruin of that house was great. Matt. 6 : "7 ; 
Luke 6. 

It is written, My house shall be called the house of prayer, but ye 
have made it a den of thieves. Matt. 21 ; Luke 19. 



180 



THE GREAT LAW BOOK. 



The King. 

Much has already been said in behalf of Jesus of Nazareth as the 
true Messiah, the Christ of God, and we shall have occasion to say 
much more as we proceed. Suffice it to say at this time, this Christ 
is our King. He was not only King of the Jews, but He is King of 
his people. 

Every king must have a kingdom ; but every king has not neces- 
sarily a church, in the New Testament acceptation of that phrase. 
But Jesus had both a Kingdom and a Church. Landed and other pos- 
sessions alone constitute not a kingdom ; but voluntary, obedient 
subjects are indispensable. Each and all those subjects which believe 
in, and receive Christ as their King, are his kingdom. They are the 
temple of the Holy Ghost. The kingdom of God is within each and 
every one of them. Christ and the Father enter into such an heart, 
supping and dwelling with them. Christ's kingdom, He says, is not 
of this world, etc., etc. But while it is true that every such subject 
is the kingdom of God, of Heaven, of Christ, etc., it is not true that 
every such subject is Christ's Church; for in New Testament times, 
as well as before and since, church meant assembly, congregation — 
more than one. Nor was it confined to religious bodies ; conse- 
quently one person can not, with strict propriety, be denominated 
Christ's Church. 

Christ uses the word church in his charter but twice ; first, in his 
answer to Peter, "On this rock will I build my church," (Mat. 16: 18,) 
not my visible kingdom ; for this can and will exist wherever there is 
the "born again," the humble and contrite heart, spiritual worship, 
or homage to this King, or obedience to his will. The Church here 
means Christ's party. The " rock " means the great truth which the 
Father had revealed to Peter, namely, "Thou art the Christ, the Son 
of the living God and on it, this foundation belief, is Christianity 
to be built. Christ is represented as the chief corner-stone. He and 
the Apostles are the first that were placed in its walls, the walls of 
this New Jerusalem, this grand structure or building which Christ is 
rearing, not has already reared and completed, for all the faithful 
from his day down to the present, have become polished stones, and 
have been placed in its walls. And the same work is still going on, 
and will continue till Christ shall himself come, and place the last 
spirit redeemed by his blood, upon the top, amid shouts of great and 
ceaseless rejoicing. 

This is Christ's work, not Peter's. Peter still remains, in his own 
estimation, and that of the other apostles, but an equal, an humble 
member of the twelve, no higher, no better, no lower than they, or 
each of them, as is evident from the fact that both he and they long 
after this disputed among themselves who should be greatest. 

The same may be said respecting the " keys," etc. Neither gave 
Peter any supremacy over the rest of the apostles, for neither of them, 
nor each and all of them together, could polish and place a single 
stone in this edifice ; for Christ alone was competent to decide as to 



THE CHRISTIAN DISPENSATION. 



181 



the character of the material presented. Indeed, subsequently the 
keys were delivered to all the apostles. They — the disciples, all the 
saints — could and should do much in gathering the material ; but as 
they lacked the prescience necessary to the next step, there was an 
end to their labors in this particular. 

There is a beautiful resemblance between these two similes, the 
kingdom of God and the Church ; for neither of them has, or can 
have, a visible organization. Nor can they have any external offi- 
cers. Christ says expressly, " My kingdom is not of this world," or 
like the kingdoms of the Gentiles. Not one of you, my disciples, 
shall be greatest, for ye are brethren. My kingdom is in every hum- 
ble, believing heart. It cometh not with observation. It is like 
leaven, a grain of mustard seed, etc., etc. It cometh silently, noise- 
lessly, unobserved. The wind bloweth where it listeth ; you hear 
the sound thereof, but can not tell whence it cometh, nor whither it 
goeth. So is every one that is born of the Spirit. Yes, they are 
thus born, and are become subjects of my kingdom before another 
soul is aware of it. They are also stones or members of my spiritual 
house, before any other person in this world does or can know it. 
The process of polishing, already begun, must go on under my forming 
hand, when the subject will become a part of my Church, or the 
general assembly and church of the first-born. One of the means of 
polishing is in fulfilling the command, Go, preach my Gospel ; go, 
work to-day in my vineyard. As a further illustration of "on this 
rock," and "the keys of the kingdom," we insert two extracts which 
may throw additional light on this point. 

The second and third places in which Christ uses the word church, 
are found in Mat. 18, namely, " Go, tell it to the church ;" " but if he 
neglect to hear the church," etc., that is, the collective brethren of 
the particular locality where the parties are known, and the facts of 
the case had been investigated in the manner prescribed, when this is 
practicable. And as unbelievers also would become acquainted with 
the fact and the circumstances, Christ might have meant, and proba- 
bly did mean, those religious assemblies, the church, instead of my 
Church, as heretofore, composed of believers and unbelievers, that the 
unworthy member could no longer palm himself off upon community 
as an accredited believer or disciple of our Lord. That the cause of 
Christ and the brotherhood should not thereby be scandalized, this 
course, in all cases, was thought to be indispensable. 

Perhaps it will not be inappropriate to subjoin an explanatory re- 
mark from the pen of another on the word Petros. " The word Pe- 
tros here given by our Lord to Simon, the son of Jona, In the Greek 
language signifies, as every one acquainted with that tongue well 
knows, a stone; and had it been the intention of the Saviour to have 
built his church on the person of Peter, that is, Petros, he would 
doubtless have used the dative case of the noun Petros, instead ot 
employing another word as he has done. It would then have read 
epi to Petro — upon this Peter or stone, etc. But the Saviour used 
another word, Petra, which always means a rock or foundation, and 
seems to have been selected here by our Lord to mark a distinction 



182 



THE GREAT LAW BOOK. 



between Simon, whom he calls Petros, or a stone ; while, as if ex- 
pressly to prevent the error into which Eomanists have fallen in 
unfolding the meaning of this text, he makes choice of the word 
Petros, to show that it was not upon Peter, but upon that great fun- 
damental article of the Christian religion revealed by the Almighty to 
Simon Peter, that Jesus was the Christ, the Son of the living God. 
This great truth is the foundation of Christianity, around which all 
other truths cluster, and on which they all depend. In consequence 
of having received this divine revelation, Christ pronounces Peter 
blessed or happy : 1 Blessed art thou, Simon Bar-jona ; for flesh and 
blood hath not revealed it unto thee, but my Father which is in 
heaven.' Simon, the son of Jona, is not at present the leading topic 
of this discourse between our Lord and his apostle, but the grand 
discovery of the character of Christ made by the Pather to him. This 
truth, then, was evidently that which gave prominency to this apos- 
tle, and induced the Saviour to give him the surname of Petros, or 
Peter, a stone, while he uses Petra, another word, to signify his divine 
sonship, the rock or foundation on which the Christian Church rests 
for support It must appear evident to every one who reflects on this 
distinction of words employed by our Lord, that he must have in- 
tended to express two distinct things, namely, first, the one great 
foundation of the Christian religion ; and second, the personal dis- 
tinction conferred upon Peter. The substance of this passage seems 
to amount simply to this, namely, that, as Peter was the first among 
the apostles who acknowledged the divine character and mission of 
his master, Christ was pleased, also, to honor Peter, in consequence of 
this confession of the Christian faith, by making him a leading instrum ent 
in building up his infant Church in the world. In accordance with 
this promise, Peter was the first to preach to the Jews, on the day of 
Pentecost, by which about three thousand souls were converted to 
the faith of Christ. The same honored apostle first opened the door 
of Gospel grace to the Gentiles, by preaching Christ to the family of 
Cornelius, the centurion." 

The Keys of the Kingdom op Heaven are the words of God, 
or the Gospel of the kingdom, which alone had power to unlock the 
flinty heart, and let God, the Saviour, in, when it would become his 
kingdom indeed. This is the true key to unlock the mystery of the 
keys. Peter, on the day of Pentecost, was to take them — the words 
of Christ, the words of life, and, by the application of the Spirit, cause 
the heart of sinners to be pricked, and finally to yield a willing obe- 
dience to Christ, thereby becoming his subjects — kingdom. Christ, 
referring to the kingdom, doubtless had allusion to the practice which 
obtained in oriental countries among noblemen and wealthy indivi- 
duals who, when leaving home to go abroad, were accustomed to 
deliver to their chief stewards the keys of their treasures. 

His Kingdom. 

A Kingdom, in a political sense, implies a possession of one or more 
countries — a certain territory inhabited by men who are, willingly or 



THE CHRISTIAN DISPENSATION. 



183 



unwillingly, subject to a king or some arbitrary ruler. In the New- 
Testament it is not used in this sense when it refers either to the 
government of the Father or the Son; for example, "The kingdom of 
God is within you;" "for yours is the kingdom of heaven;" "my 
kingdom is not of this world," or like the kingdoms of men. 

Men's kingdoms and dominions are over men and things; God's and 
Christ's kingdom and dominion are over mind, affections — the heart 
only. The former is visible, and has necessarily a visible organiza- 
tion ; the latter is invisible. It cometh not with observation. The 
first is merely temporal and mutable ; the latter is both temporal 
and eternal, and always immutable. And it is said of the first that 
" the nation and kingdom that will not serve thee (the latter) shall 
perish." The kingdoms of this world are become the kingdoms of our 
Lord and of his Christ ; and He shall reign forever and ever. 

The Kingdom of God — of Christ is within you, that is, it has 
complete possession and control of those affections and dispositions 
which are requisite to his dwelling amicably in the subject. And 
there is such reciprocity of interest and feeling between the ruler and 
subject manifested as on no other occasion, nor under any other cir- 
cumstances. Yes, the person who has thus given up himself to the 
control of another, is a temple for the Holy Ghost to dwell in. He is 
the willing and obedient subject of the King of kings and Lord of 
lords. 

Kingdom op Heaven is the property of redeemed saints. It will 
be the future residence of all who serve God in sincerity and truth. 
" Blessed are the poor in spirit ; for theirs is the kingdom of heaven." 
The persecuted for righteousness' sake ; for theirs is the kingdom of 
heaven. And God and Christ are and will be there in their glory. 
For we are commanded to pray to our Father who is in heaven, and 
Christ said, where he should dwell, there should his servants be. 

Yes, all ye faithful and true, the kingdom of heaven is yours, yours 
now and forever ; for Christ as King is able and willing to keep and 
defend you. His kingdom is to be an everlasting kingdom, and of 
his dominion there will be no end. 

God's kingdom — Christ's kingdom, then, can not be like the king- 
doms of the Gentiles. The subjects of these are visible, and are often 
such unwillingly. The subjects of the kingdom of God are always 
invisible, and willing, voluntary subjects. Those have many kings 
and frequent changes ; these have for their king God — Christ alone, 
and their government is unchangeable. 

From what has been said, it is easy to see that the Chuech, an 
assembly, a congregation, any organized, chartered body of believers, 
can not be the kingdom of God — of Christ. Such an assembly or body, 
in the first place, never did, and never can in this world exist in all 
respects as entirely, constantly, truly, and wholly one and undivided 
in their affections, dispositions, purposes, hopes, and joys, as an indi- 
vidual can. If these organized peoples can be Christ's Church, the 
kingdom of God, the kingdom of heaven, then the texts relating to 
his kingdom can not be true. 

Christ's party or kingdom may and does consist in part of persons 



184 



THE GREAT LAW BOOK. 



from these visible organizations, but not in consequence of being thus 
connected. 

The term Church, according to the New Testament usage, always 
applies to a religious assembly. When Christ uses it, as in Mat. 16 : 18, 
" Build my church," He doubtless meant the invisible members 
of his kingdom which He should lay in his temple, whose foundation 
was the prophets and apostles, himself being the chief corner-stone. 
The other references in which Christ uses this term are found in Mat. 
18 : 17, and would seem to imply those religious assemblies with 
which the parties alluded to therein most frequently met, so that the 
least injury would result from the offense complained of. Indeed, we 
know not how it can apply to any other. And such assemblies 
necessarily are composed of the good and the bad ; consequently, can 
not be the kingdom of G-od, of Christ, Christ's redeemed people, who, 
without a visible organization, or any thing like the churches or king- 
doms of this world, He is polishing for places in his temple — the 
New Jerusalem. Nothing shall enter the kingdom of God, of Christ, 
that defileth or maketh a lie ; whereas the worst of men are sometimes 
found in these human organizations ; therefore they can not be Christ's 
church, nor his kingdom, which terms are synonymous in respect to 
his people, his party, the redeemed ones, the faithful, the kingdom of 
God, and of the kingdom of heaven. 

The Law and Government of this kingdom are very different 
from what obtains among worldly, wicked men. Good men whose 
is the kingdom of heaven, would be under God's law — his precepts 
and regulations alone ; while bad men, the subjects of Satan's king- 
dom, will have men's statutes and ordinances over them, or rather 
none at alL 

The Gospel of the Kingdom of G-od, or of Christ — for they are 
one in this thing — is altogether unlike any thing else in the moral 
world. Christ's subjects are governed by reason and the will of God 
made known to them through his Gospel. They need no prisons, no 
bars, no gibbets, no threatenings of hell, here or hereafter to deter 
them from doing evil ; neither do they need promises of present or 
future good to encourage them to right action. They only need to 
know that a thing is wrong and forbidden by G-od, because it is 
wrong, to fly from it as from a deadly pestilence. They only need to 
know a thing is right to choose it, yea, to cling to it with the tena- 
city of death. They love God, because He is right. They obey him 
for the same reason, and not merely because He requires it. With 
this Gospel in their hands, not even his command to disobey it, were 
that possible, could secure respect or obedience from them Even 
the very thought is abhorrent. 

Kingdom of G-od is that condition or disposition of soul which 
desires and enjoys God's absolute and unconditional control over it, 
the possession, the property of God. 

Kingdom of Heaven is the home, the possession of the righteous, 
the pure in heart, the persecuted of this world for righteousness' sake, 
the place into which nothing enters that defileth or maketh a lie, the 
souls of the redeemed. 



THE CHRISTIAN DISPENSATION. 



185 



The Kingdom of Christ, His Church, is the entire and complete 
Control which He maintains over all the faithful whether few or many. 
Where two or three are gathered together in my name, there am I in 
the midst of them. The kingdom of God, of Christ, or his Church 
or assembly, meaning only and always the born again, all the faith- 
ful, are nearly synonymous terms, and sometimes are used in the 
New Testament interchangeably. 

We think the translators committed an error in following the direc- 
tion of King James in their translation of our present English Bible, 
by rendering the phrase ekhtesia church, instead of assembly. There 
was in the early date of Christianity no such thing as an organized, 
chartered, officered assembly of Christians. Their assemblies were 
all more or less accidental, ephemeral. Here to-day, and gone to- 
morrow. There were Jewish and Pagan assemblies, some of which 
were fixed and officered, and others were not; but none of these had 
any thing to do with nor in the Christian dispensation, because they 
formed no part of the Christian charter. 

Thus, when we keep in mind the distinctions as above, it will be 
easy to conceive what our views would now have been, had the word 
assembly instead of church been used. It would seem to be useless 
to discourse upon the change of the meaning of the term church since 
that day, signifying now less an assembly than an organized band of 
professed Christians — Pagans, Mohammedans, Mormons, or their accre- 
dited officers, agents, delegates, or even the respective buildings in 
which they worship. 

In the English version of the Old Testament, the phrases, Kingdom o 
God, and Kingdom of Heaven, are not used in the Old Testament. The 
kingdom of Christ is emphatically his people or party, his assembly. 
" Eemember me when thou comest into thy kingdom ; to-day shalt 
thou be with me in paradise." 

The phrase Kingdom of God is used in the New Testament sev- 
enty-three times. 

In Mat, five times— 6 : 33 ; 12:28 ; 19 : 24 ; 21 : 37, 43. 

In Mark, fifteen times— 1 : 14, 15 ; 4 : 11, 26, 30 ; 9:1, 41 ; 
10 : 14, 15, 23, 24, 25 ; 12 : 34; 14 : 25 ; 15 : 43. 

In Luke, thirty-three times — 4 : 43 ; 6 : 20 ; 1 : 28 ; 8 : 1, 10 ; 
9: 2,11,27,60,62; 10: 9, 11; 11: 20; 12: 31; 13: 18,20,28,29; 
14:15; 16:16; 17:20, 21; 18 : 16, 17, 24, 25, 29; 19:11; 
21: 31; 22 : 16, 18; 23 : 51. 

In John, twice — 3 : 3, 5. 

In Acts, seven times — 1 : 3 : 8 : 12 ; 14 : 22 ; 19 : 8 ; 20 : 25 : 
28: 23, 31. 

In Rom.— 14 : 17. 

In 1 Cor., four times — 4 : 20 ; 6 : 9, 10 ; 15 : 50. 

The phrase Church is not met with in the Old Testament Scrip- 
tures. In the New it is used in the singular number, seventy-two 
times ; in the plural, thirty-three ; together, one hundred and five times. 
In Matthew it is used three times, namely, in chapter 16 : 18; 18 : 17. 
The other evangelists do not mention it all. 

The kingdom of God consists of those dispositions and affections 



186 



THE GREAT LAW BOOK. 



which insure cheerful obedience to God. " Suffer the little children 
to come unto me, and forbid them not : for of such is the kingdom ot 
God." 

The kingdom of heaven is the dwelling-place, the possession ot 
the general assembly and Church of the first-born of all the Re- 
deemed. These servants, body and soul are the kingdom of Christ. 
Heaven is the dwelling-place also of the Father and the Son ; while 
for the present this earth is called the dwelling-place of the Holt 
G-host. " Wo unto you, scribes and hypocrites, for ye shut up the 
kingdom of heaven against men ; for ye neither go in yourselves, 
neither suffer ye them that are entering to go in." They will not 
suffer the key of the G-ospel of Christ to do its appropriate work, and 
consequently rob heaven of its inhabitants, and Christ of his subjects. 

Christ says, " My kingdom is not of this world. If my kingdom 
were of this world, then would my servants fight ;" "but now is my 
kingdom not from hence." 

It is said : " The gates of hell shall never prevail against Christ's 
Church." Nor shall they. The kingdom of heaven, of God, of Christ, 
Christ's assembly, all the faithful, the redeemed, the born-again, 
Satan has never, and never can overthrow or prevail against them. 
They endure and five on, lengthening their cords and strengthening 
their stakes, growing larger and larger, like the mustard plant, and, 
like the leaven put into meal, leavening all who will come under 
their influence. And one reason why these enemies of Christ's party 
can not prevail against and destroy them is, they are not found in a 
chartered, visible body, with officers at their head which, when at- 
tacked and discomfited, with loss of leader and organization, may 
forever after be unable to rally. "While, to prevail utterly against 
Christ's party or kingdom would be to destroy every true and faithful 
follower on earth, and erect upon their ruins the gates of hell, which 
never has and never will take place. 

But the organized, man-made churches, both of the Catholic and 
Mohammedan, so far as vital godliness is concerned, have often, and for 
a long time together, been under the power of Satan. Even the 
Greek, the PapaL and Mohammedan churches at this day, and not a 
few of the Protestants, are under the influence of the gates of hell, 
sinking deeper and deeper in the mire of error and vice, and because 
of their visible organizations, their leaders,-rites, ceremonies, etc. The 
blind are leading the blind, and they can not but fall into the ditch. 

Parable. — Again, the kingdom of heaven is like unto treasure hid 
in a field ; the which when a man hath found, he hideth, and for joy 
thereof goeth and selleth all that he hath, and buyeth that field. 
Mat. 13 : 44. 

Parable. — Again, the kingdom of heaven is like unto a merchant- 
man seeking goodly pearls ; who, when he had found one pearl of 
great price, went and sold all that he had, and bought it. Mat. 
13 : 45, 46. 

Parable. — Again, the kingdom of heaven is like unto a net, that 
was cast into the sea, and gathered of every kind : which, when it 
was fulL they drew to shore, and sat down, and gathered the good 



THE CHRISTIAN DISPENSATION. 



187 



into vessels, but cast the bad away. So shall it be at the end of the 
world: the angels shall come forth, and sever the wicked from among 
the just, and shall cast them into the furnace of fire : there shall be 
wailing and gnashing of teeth. Mat. 13 : 47-50. 

Parable. — Have ye understood all these things ? Therefore every 
scribe which is instructed unto the kingdom of heaven, is like unto a 
man that is an householder, which bringeth forth out of his treasure 
things new and old. Mat. 13 : 5], 52. 

Parable. — For the kingdom of heaven is like unto a man that is 
an householder, which went out early in the morning to hire laborers 
into his vineyard. And when he had agreed with the laborers for 
a penny a day, he sent them into his vineyard. And he went out 
about the third hour, and saw others standing idle in the market- 
place, and said unto them, G-o ye also into the vineyard, and whatso- 
ever is right, I will give you. And they went their way. Again 
he went out about the sixth and ninth hour, and did likewise. And 
about the eleventh hour he went out, and found others standing idle, 
and saith unto them, Why stand ye here all the day idle ? They say 
unto him, Because no man hath hired us. He saith unto them, G-o 
ye also into the vineyard ; and whatsoever is right, that shall ye re- 
ceive. So when even was come, the lord of the vineyard saith unto 
his steward, Call the laborers, and give them their hire, beginning 
from the last unto the first. And when they came that were hired 
about the eleventh hour, they received every man a penny. But 
when the first came, they supposed that they should have received 
more ; and they likewise received every man a penny. And when 
they had received it, they murmured against the good man of the 
house, saying, These last have wrought but one hour, and thou hast 
made them equal unto us, which have borne the burden and heat of 
the day. But he answered one of them, and said, Friend, I do thee 
no wrong : didst not thou agree with me for a penny ? Take that 
thine is, an\d go thy way : I will give unto this last, even as unto 
thee. Is it not lawful for me to do what I will with mine own ? is 
thine eye evil because I am good? So the last shall be first, and the 
first last : for many be called, but few chosen. Mat. 20 : 1-16. 

Sayest thou this thing of thyself? or did others tell it thee of me ? 
My kingdom is not of this world : if my kingdom were of this world, 
then would my servants fight, that I should not be delivered to the 
flews: but now is my kingdom not from hence. John 18 : 35-37. 

The kingdom of God cometh not with observation ; neither shall 
they say, Lo here ! or Lo there ! for behold, the kingdom of God is 
within you. Luke 17 : 20, 21. 

Suffer the little children to come unto me, and forbid them not : 
for of such is the kingdom of God. Verily I say unto you, Whoso- 
ever shall not receive the kingdom of God as a little child, he shall in 
no wise enter therein. Mat. 19 ; Mark 10 ; Luke 18. 

This kingdom of God or of heaven is in a person as seed is in the 
ground. It is the thing termed being born again. It is the love of 
God in the heart, the hungering and thirsting after righteousness — 



188 



THE GREAT LAW BOOK. 



that which attaches the good and loyal subject to his heavenly Master. 
It is the kingdom, the temple, the heaven in which God dwells. 

King- and Kingdom. 

To recapitulate a little : Jesus of Nazareth is our King — the King 
of this last dispensation. At the age of twelve years He disputes 
with the doctors, alludes to the nature of his mission, and the fidelity 
with which He would fulfill it. He at the age of thirty, calls Philip 
and Nathaniel, and, not long after, Simon and Andrew, James and 
John, and at a still later date Matthew, to accompany him. Next 
He exhibits his credentials as King — the sent of God, by the miracle 
at Cana of Galilee. These were frequently presented during the 
whole of his mission on earth; establishing beyond a reasonable 
doubt the truth of his words, the righteousness of his claims, the 
Divinity of his Person, and the legitimacy of his Kingdom. Soon 
after this we see him in the Temple, clearing it of the buyers and 
sellers, the brokers and speculators, thereby taking actual possession 
of it in the name of his Father, whose house it was — which was 
erected for a house of prayer, but had now become a house of mer- 
chandise, a den of thieves. The same process was again repeated 
toward the close of his ministry. 

Immediately after, in his discourse with Nicodemus, He publishes, 
somewhat, the nature of the Kingdom of Heaven, and the character 
requisite to citizenship. Then, in his journey through Samaria, by 
the well of Jacob, He issued the Proclamation — his proclamation 
as King, in the conversation with a woman of the city of Sychar, 
of the speedy downfall of Judaism, with all its paraphernalia, and 
the introduction of a new Kingdom, of a spiritual reign, of which He 
was to be the head. And at the same time He gave some of the 
statutes which were new, and to be observed by all the subjects of 
his Kingdom. 

Now this King is baptized, or coronated, if you please, for it is 
difficult to perceive how it should be necessary for him to receive a 
baptism " unto repentance" from his forerunner — one of his own sub- 
jects. But however this may be, it was not far from the time, if not 
at the very time of his coronation. The time of his last entrance into 
Jerusalem, amid the hosannas of the multitude, looks a little like the 
" crowning him King," or "Lord of all" However, we believe that 
the time of the baptism, when the Spirit of God descended in a bodily 
shape, like a dove, and lit upon him, and the voice from the clouds, 
from heaven, said, " This is my beloved Son in whom I am well 
pleased, hear him," was the coronation period and service. Surely, 
no earthly king ever received a more brilliant crown, royal diadem, 
nor from a more illustrious personage. Some harmonists place this 
circumstance at an earlier date, even before the Marriage at Ca^A ; 
but the decision of this point is not material to our present purpose. 

And now this King, with credentials and a crown, with proclama- 



THE CHRISTIAN DISPENSATION. 



189 



tions of the nature of his Kingdom, and some of the laws peculiar to 
it, etc., and under the excitement occasioned by such phenomena, 
He, Christ, was led by the Spirit into the wilderness, to be tempted 
by the devil. Satan, the prince, the god of this world, was not will- 
ing to abdicate his throne, relinquish his claims, surrender his pos- 
sessions, dominion, without a struggle, a full trial of his strength, 
and hence his stratagem, his bold and fearless assault upon this new 
rival or claimant. But the elements of Christ's Kingdom, like the 
rays of light, are expansive, diffusive, aggressive, subversive, sub- 
jective. The Kingdoms of this world must all submit to the King- 
dom which Christ has set up, for it will spread from sea to sea, and from 
the river to the end of the earth. It is the stone cut out of the moun- 
tains which is to fill the whole earth. No power can withstand it, 
none is so enduring ; but this Kingdom is to conquer all the King- 
doms of this world, and that kingdom and nation which will not 
serve it shall perish. The thought is consoling and satisfactory to 
the believing heart. 

It is curious to see the artful attack of this assumer, this seducer. 
It appears that he waited until after Christ had fasted forty days and 
forty nights, eating nothing, when He felt the demands of nature most 
keenly. At this moment the political and spiritual usurper came to 
his rival, tempting him, somewhat obsequiously, to convert stones 
into bread, thereby to satisfy his hunger. Christ's answer shows 
that it was not alone for the body, for which He lived, but for the 
soul also. Not satisfied with this sudden and unexpected repulse, the 
tempter next assails Christ, endeavoring to incite him to tempt God. 
In this attempt also Satan was most signally foiled, since Christ would 
neither violate a natural law, nor tempt God to suspend its opera- 
tion. The last great battle is now to be fought. All the kingdoms 
of this world, and the power and the glory of them, this foe of God 
and man offers to Christ, if He will but fall down and worship him. 
To which Christ most indignantly replies: "Get thee behind me, 
Satan, for it is written, Thou shalt worship the Lord thy God, and 
him only shalt thou serve." 

By each and all of these answers of this our King, it will be seen that 
the Kingdom and the dominion which He sought, were not of this 
world, but totally unlike them ; that He could not be tempted with 
the food that perishes, nor the renown that cometh from men, neither 
with earthly possessions and kingdoms. No ! the idea was most ab- 
horrent. The very suggestion was degrading to the character even 
of the devil himself. These things could not tempt Christ, for his king- 
dom just obtained was of a different nature than those offered to him. 
And further, He well knew that all things had been promised and given 
to him; even the very kingdoms which Satan had just proffered him, 
would one day " become the Kingdom of our Lord and his Christ." 
So nothing which the tempter had to offer or suggest, had the least 
attraction to his purely celestial and benevolent mind. His subjects 
would become such not by transfer of Satan, but from choice ; not 
in multitudes, but singly, one by one. These kingdoms come with 
or by observation. They exist in chartered, organized communities, 



190 



THE GREAT LAW BOOK. 



while Christ's Kingdom comes not with observation, nor would it 
exist in any organized, tangible form. 

Hence we see the destruction of the powers of darkness com- 
mencing. The victory gained over Satan was most signal, absolute, 
and entire, so that forever we see Satan and his hosts acknowledging 
Christ as the rightful Sovereign, and submitting to his authority. 
Angels, that is, good spirits, came and ministered to Christ, after Satan 
left him. It will be recollected that the Jews after this wanted to 
make Christ a temporal King, but this was not the object for which 
He came into the world. 

Soon after this Christ, while reading in the Synagogue, (Luke 
4 : 17,) alluded to his being anointed to preach the Gospel, etc., etc., 
confirming what we have said about his regal honors and wonder- 
ful power. 

Now when Christ's disciples had greatly multiplied, He called them 
together, and chose twelve, whom He called Apostles, that they should 
be with him, be witnesses for him, and that He might send them 
forth to preach, to heal sicknesses, and to cast out devils. This act 
also shows that the nature of his Kingdom was different from that 
of any other. There were no offices for his disciples, neither 
was any one of them to be greatest. Their duties in no sense inter- 
fered with the heaven-appointed magistracy, nor with the govern- 
ments and affairs of earthly kingdoms. In due time He would publish 
what He and they had to say and do respecting these. But the time 
had not yet come for that. 

The twelve had now been chosen, and to complete the structure 
of his Kingdom it only remained to give, in the outset, a brief but 
comprehensive synopsis of the Laws, the Government, the Discipline, 
the G-ospel, etc., etc., of his Kingdom, that it might go into full opera- 
tion, and that all might have an opportunity better to acquaint them- 
selves with it and its appendages ; consequently, in the presence of 
his disciples, (the twelve among them,) and a great multitude of peo- 
ple out of all Judea, and Jerusalem, and from the sea-coast of Tyre 
and Sidon, He proclaimed the Constitutional Charter of the Christian 
faith, of the Kingdom of G-od, of Heaven, and of his own Church — of 
all the faithful. This charter is recorded by Matthew and Luke. It 
is sometimes called Christ's Sermon on the Mount. This and 
many things here alluded to, have been copied into this work, for the 
convenience and personal inspection of every reader. 

Subjects of this Kingdom. 
Who may become such. 

Matt. 11 : 28-30. Come unto me, all ye that labor, and are heavy 
laden, and I will give you rest. 

Take my yoke upon you, and learn of me : for I am meek and 
lowly in heart; and ye shall find rest unto your souls. 

For my yoke is easy, and my burden is light. 



THE CHRISTIAN DISPENSATION. 



191 



John 7 : 37. In the last day, that great day of the feast, Jesus 
stood and cried, saying, If any man thirst, let him come unto me, 
and drink. 

Matt. 22:4, 9. Again he sent forth other servants, saying, Tell 
them which are bidden, Behold, I have prepared my dinner : my 
oxen and my fatlings are killed, and all things are ready : come unto 
the marriage. 

Go ye therefore into the highways, and as many as ye shall find, 
bid to "the marriage. 

John 5 : 40. And ye will not come to me, that ye might have life. 

Rev. 22 : 17. And the Spirit and the bride say, Come. And let 
him that heareth say, Come. And let him that is athirst come. 
And whosoever will, let him take the water of life freely. 

Luke 14 : 21-23. Go out quickly into the streets and lanes of the 
city, and bring in hither the poor, and the maimed, and the halt, 
and the blind. 

And the servant said, Lord, it is done as thou hast commanded, 
and yet there is room. 

And the Lord said unto the servant, G-o out into the highways and 
hedges, and compel them to come in, that my house may be filled. 

Isa. 45 : 22. Look unto me, and be ye saved, all the ends of the 
earth : for I am God, and there is none else. 

Row become such 

Matt. 6 : 33. Seek ye first the kingdom of God. 

Mark 1 : 15. Report ye and believe the Gospel. 

Matt. 7:7. Ask, and it shall be given you ; seek, and ye shall 
find ; knock, and it shall be opened unto you. 

Matt. 3 : 8. Bring forth fruits meet for repentance. 

Matt. 11 : 12. The kingdom of heaven suffereth violence, and the 
violent take it by force. 

Luke 13 : 24. Strive to enter in at the strait gate. 

Luke 10 : 25-28. And behold, a certain lawyer stood up, and 
tempted him, saying, Master, what shall I do to inherit eternal life. 

He said unto him, What is written in the law ? how readest thou ? 

And he answering, said, Thou shalt love the Lord thy God with 
all thy heart, and with all thy soul, and with all thy strength, and 
with all thy mind ; and thy neighbor as thyself. 

And he said unto him, Thou hast answered right: this do and 
thou shalt live. 

How they may be known. 

Matt. 7 : 16. Ye shall know them by their fruits. 
(See the Beatitudes, Section 33, given above ; also Section 6, Nico- 
demus.) 

Matt. 5 : 13, 14. Te are the salt of the earth : but if the salt have 
lost its savor, wherewith shall it be salted ? it is thenceforth good 
for nothing, but to be cast out, and to be trodden under foot of men. 



192 



THE GREAT LAW BOOK. 



Ye are the light of the world. A city that is set on an hill can 
not be hid. 

Luke 14: 26-33. If any man come to me, and hate not his father, 
and mother, and wife, and children, and brethren, and sisters, yea, 
and his own life also, he can not be my disciple. 

And whosoever doth not bear his cross, and come after me, can 
not be my disciple. 

For which of you intending to build a tower, sitteth not down first, 
and counteth the cost, whether he have sufficient to finish it. 

Lest haply after he hath laid the foundation, and is not to finish it, 
all that behold it begin to mock him. 

Saying, this man began to build, and was not able to finish. 

Or what king going to make war against another king, sitteth not 
down first, and consulteth whether he be able with ten thousand to 
meet him that cometh against him with twenty thousand? 

Or else, while the other is yet a great way off, he sendeth an am- 
bassage, and desireth conditions of peace ? 

So likewise, whosoever he be of you that forsaketh not all that he 
hath, he can not be my disciple. 

John 3 : 20, 21. For every one that doeth evil hateth the light, 
neither cometh to the light, lest his deeds should be reproved. 

But he that doeth truth, cometh to the fight, that his deeds may 
be made manifest, that they are wrought in God. 

Luke 6 : 45. A good man out of the good treasure of his heart, 
bringeth forth that which is good ; and an evil man out of the evil 
treasure of his heart, bringeth forth that which is evil : for of the 
abundance of the heart his mouth speaketh. 

John 6 : 69. And we believe, and are sure that thou art that 
Christ, the Son of the living G-od. 

Luke 18 : 11. Verily, I say unto you, "Whosoever shall not receive 
the kingdom of G-od as a little child, shall in no wise enter therein. 

Mark 8 ; Luke 9. Whosoever therefore shall be ashamed of me, 
and of my words, in this adulterous and sinful generation ; of him 
also shall the Son of man be ashamed, when he shall come in his 
own glory, and the glory of his Father, and of the holy angels. 

Luke 11 : 23. He that is not with me, is against me. 

Luke 12 : 13. Take heed and beware of covetousness. 

Luke 11 : 36. "When thine eye is single, thy whole body also is 
full of fight ; but when thine eye is evil, thy body also is full of dark- 
ness. 

Luke 19 : 8. Behold, Lord, the half of my goods I give to the poor, 
etc. (Restitution.) 

John 12 : 43. For they (chief rulers) loved the praise of God more 
than the praise of men. 

Matt. 5 : 20. Except your righteousness shall exceed the right- 
eousness of the Scribes and Pharisees, ye shall in no case enter into 
the kingdom of heaven. 

John 13 : 35. By this shall all men know that ye are my disciples, 
if ye have love one to another. 



THE CHRISTIAN DISPENSATION. 



193 



■ John 14 : 21. He that hath my commandments and keepeth them, 
he it is that loveth me. 

Mat. 6 : 24. Te can not serve two masters. 

John 8 : 31. Then said Jesus to those Jews which believed on 
him, If ye continue in my word, then are ye my disciples indeed. 

Baptism, 

What is the initiatory rite ? the sign of citizenship of this King- 
dom? the symbol of attachment to it? 

Matt. 28 : 19. G-o ye therefore and teach all nations, baptizing 
them in the name of the Father, and of the Son, and of the Holy 
Ghost. 

Belief requisite to the reception of the ordinance of Baptism. 

Since we have no instruction from Christ on this subject, we ap- 
pend the declaration of Philip, which is little else than a repetition 
of Christ's declaration, that on this rock he would build his Church. 

Acts 8: 36, 31. And the eunuch said, See, here is water; what 
doth hinder me to be baptized ? 

And Philip said, If thou believest with all thine heart, thou 
mayest. And he answered and said, I believe that Jesus Christ is 
the Son of God. 

Luke 12 : 8, 9. Also I say unto you, Whosoever shall confess me 
before men, him shall the Son of man also confess before the angels 
of God. 

But he that denieth me before men, shall be denied before the 
angels of God. 

Baptism is not a saving ordinance. The new-born soul can go to 
heaven without as well as with it, if circumstances forbid his receiv- 
ing it. It is only a visible sign of attachment to Christ, a confessing 
Christ before men, a visible uniting with Christ's people or Church ; 
not with a society organized by men, called the Church ; for the or- 
dinance belongs to no such society. It only belongs, as did that of 
John, to the individual who is baptized, not into these men-churches, 
or visible or organized societies, but into "the name of the Father, 
the Son, and the Holy Ghost." And we are willing that this public 
acknowledgment of Jesus Christ as the Son of God, should be mani- 
fested by the recipient in the manner he believes to be most accord- 
ant with the divine will. No matter if he be a true disciple, whether 
he is learned or ignorant, bond or free, white, red, brown, or black, 
whether he had heard of and followed externally the Saviour one 
hour, day, month, or year, or whether his acquaintance with him 
and his word had been of a moment's duration ; if he intelligently 
and sincerely says that he loves God and believes in Christ with ail 



9 



194 



THE GREAT LAW BOOK. 



his heart, that man is entitled to the application of the ordinance ; 
and could Samuel or David have presented themselves as candidates, 
they could have received it only on the same conditions. Away, 
then, with sectarian quarrels about Baptism. The man, if born 
again, is in the only true Church, and no earthly power can remove 
him, whether he has or has not been baptized. Yes, one may be in 
the true Church, and no one but himself be aware of it ; and possibly 
he himself may not know it. He may be conscious that he loves 
God and Christ, but may never have heard a word about the Church. 
John, his disciples, and Christ's disciples, baptized unto repentance 
according to John's baptism before the ascension. Subsequently to 
it Christ's disciples administered only Christian baptism. This ordi- 
nance may be applied to an individual as soon as he believes with 
all his heart that Jesus is the Christ; and by any of the faithful — the 
born again. 

1. Let it ever be remembered that Baptism, in some form, had been 
the initiatory rite of discipleship, by leaders of parties or sects, long 
before the coming of Christ. Nor was it confined to the Jewish 
people. 

2. This rite was also the one selected by Christ as the initiatory 
rite of his followers. 

3. It was instituted but a few moments before his ascension into 
heaven; consequently, neither He, the Apostles, nor the Disciples 
who had believed on him, had received it. Nor have we found evi- 
dence that they ever after did receive it. Indeed, Christ gave no 
such directions ; but his people were to go and preach the Gospel to 
every creature, "Baptizing those that should believe into the name 
of the Father, and of the Son, and of the Holy Ghost." This is all 
that Christ has said about it. 

4. John said. " I indeed baptize with water, but there cometh one 
after me who shall baptize you with the Holy Ghost and with fire:" 
intimating at least that Christ's Baptism, in some particulars, would dif- 
fer from his. He baptized with water unto repentance, but Christ's was 
different, and He should thoroughly purge his floor, gathering the 
wheat into his garner, but burning the chaff with unquenchable fire 
— alluding to the purity of his Church. Many would confess him in 
this ordinance who were as the chaff, to be by him separated and 
burnt. This He, not his followers, was to do, and would do. 

5. Some were ashamed or afraid thus to confess Christ. Of them, 
He says, He will be ashamed and not confess before his Father and 
the holy angels. 

6. By this we see that the ordinance of the Lord's Supper was 
instituted and celebrated more than forty days before the rite of 
Christian Baptism was instituted ; showing conclusively that Bap- 
tism was not essential to a right to participate thereof. 

7. As to the best mode of administering and receiving it, it was not 
material, as its only use, besides perhaps its emblematic, was a public 
profession of discipleship. The manner of celebrating the Supper 
was not material, whether in an upper room, in a reclining posture, 



THE CHRISTIAN DISPENSATION. 



195 



or in a lower room, standing, or in no room at all, running. "We 
have, therefore, neither example nor specific instruction from Christ; 
and no previous example, being of a different dispensation, could 
have any binding effect upon us. 

8. It is said that the word Baptidzo is generic, like our words, to 
wash, to purify, to cleanse, etc. 

9. All of Christ's commands, except this, can be performed by 
each individual alone ; but the object of Baptism, namely, that of a 
visible sign of attachment, required the aid of another. I baptize thee, 
not myself. 

10. All might preach and all baptize. Matt. 28 : 19. 

The Law and Government op this Kingdom. 

In chapter first, some allusion was made to Human Statutes, or 
laws, as generally expressed. We now propose to speak of what is 
more appropriately denominated law. 

Admitting what has been said in chap. II. under the head, " Its 
Author," as true, it seems hardly necessary to add that the command- 
ments are not the law any more than a book explaining mechanical 
law is the law of mechanism ; nor that the Law existed as much be- 
fore the commandments were spoken and written, as it did afterward ; 
nor need it here be argued that the ten commandments are but so 
many words, spoken and written by Jehovah to elucidate more fully 
than has been perceived from the books of nature and providence, or 
learned by experience of its operation in our members, or constitu- 
tional structure, the fundamental law, or order of things, which of 
necessity from the nature of the case must have coexisted with each 
and all the attributes of Deity. And from the commandments them- 
selves as well as from other portions of the inspired word, it may be 
inferred, if not demonstrated, that there exists this general law, and a 
specific rule in the constitution of things, as explained or made mani- 
fest in that word, that is all-sufficient for the government of man, 
civilly, politically, and religiously, without any amendment, abridg- 
ment, or addition, even if it could be done, by ignorant, selfish, impo- 
tent mortals. And why should it not be so, since, in relation to all 
physical matter, there is a rule or law, minute and particular, operat- 
ing from age to age, from the beginning, without the least variation 
or license of deviation? And, with respect to man, who is so compe- 
tent to institute laws for his government, as He who created him ac- 
cording to a definite plan, rule, order, or law of being ? Does He not 
know, better than man can, what rule of conduct, what culture of 
body and mind, what moral and physical training are best adapted to 
produce certain results, and what results are necessary to bring about 
the desired end, the stupendous plan from eternity designed ? If He does 
not, certainly then it is not to be expected that man can. Nor will 
it for a moment be contended that man would be more honest and dis- 
interested, were he allowed to enact a rule of conduct; nor that he is 
more interested in the matter than God is. 



196 



THE GREAT LAW BOOK. 



If G-od could not trust the control of an atom that floats in the air, 
the smallest insect, nor any thing pertaining to any physical structure, 
to man, but to the most specific and imperative law, how is it to be 
supposed that He would trust any thing relating to the government 
of man, other than what is an exact counterpart to this law of his 
being ? Or that he would leave any thing relative to the largest or 
smallest matters, whether of a worldly or a religious character, to his 
discretion? Especially, how can it be credited for a moment, when 
we are told that He, who is King in Zion, the King of kings, and 
Lord of lords, the possessor of the kingdom which is to rule over all 
kingdoms, and last forever, has given no particular or specific com- 
mands relative to its government, or the actions of his subjects, but 
has left it to the better wisdom and discretion, shall we say, of those 
who constitute that kingdom ? Let him, who can, believe this, while 
we attempt to prove that here also, in relation to this new and last 
kingdom we are under the influence of the same eternal law or order 
of things as in every thing else. And that on examination it will be 
found that Christ has been no less mindful of us in this than in former 
dispensations, the Jewish, for instance, where every thing pertaining 
to belief and practice, has been most minutely described, and that the 
least and every deviation from the rule He has laid down, is pro- 
nounced treason, gross rebellion, impious assumption, the traditions 
or commandments of men. In this, as in other kingdoms and situa- 
tions, man needs the guiding hand of an infinitely wise and perfect 
Being ; and to such, and only such, would we go that we may not 
stumble and fall as others have ever done, while leaning to their own 
understanding. 

"What then has Christ taught us in his commands that our natures 
demand, while living and acting under this new, this Christian dis- 
pensation ? Let us enumerate, beginning with 



The Ten Commandments. 

Ex. 20 : 1-10. Thou shalt have no other gods before me. 

Thou shalt not make unto thee any graven image, or any likeness 
of any thing that is in heaven above, or that is in the earth beneath, 
or that is in the water under the earth ; thou shalt not bow down 
thyself to them, nor serve them ; for I the Lord thy G-od am a jealous 
God, visiting the iniquity of the fathers upon the children unto the 
third and fourth generation of them that hate me ; and showing mercy 
unto thousands of them that love me, and keep my commandments. 

Thou shalt not take the name of the Lord thy God in vain ; for the 
Lord will not hold him guiltless that taketh his name in vain. 

Remember the Sabbath-day, to keep it holy. Six days shalt thou 
labor, and do all thy work : but the seventh day is the Sabbath of 
the Lord thy God ; in it thou shalt not do any work, thou, nor thy 
son, nor thy daughter, thy man-servant, nor thy maid-servant, nor 
thy cattle, nor thy stranger that is within thy gates : for in six days 
the Lord made heaven and earth, the sea and all that in them is, and 



THE CHRISTIAN DISPENSATION. 



197 



rested the seventh day : wherefore the Lord blessed the Sabbath-day, 
and hallowed it. 

Honor thy father and thy mother, that thy days may be long upon 
the land which the Lord thy God giveth thee.. 
Thou shalt not kill. 
Thou shalt not commit adultery. 
Thou shalt not steal. 

Thou shalt not bear false witness against thy neighbor. 

Thou shalt not covet thy neighbor's house, thou shalt not covet 
thy neighbor's wife, nor his man-servant, nor his maid-servant, nor 
his ox, nor his ass, nor any thing that is thy neighbor's. 

These commands apply to all men, in all time, in both civil and 
ecclesiastical matters. They are a comprehensive and lucid exponent 
of the natural law, the law of Being — all Being. 

In addition to the above, Christ has given the Constitutional Char- 
ter, Law, Government, Precepts, etc., peculiar to the Christian dis- 
pensation as seen in the four Gospels, to which the reader is particu- 
larly referred. Some of the peculiarities of the mode of its adminis- 
tration are the following : 

His people are his jurors or judges under him — an arbitrating 
court. 

They are to judge by Christ's rules, and by none others. 

Each aggrieved brother in ecclesiastical matters must prefer his 
own complaint. No officer or council is to precede him. Neither is 
the process expensive, tardy, or intricate. 

The alleged delinquent is liable to three trials, but is allowed no 
appeal from either. His obstinacy may force the complainant to bring 
him before another, and get another tribunal than the first — the private 
one. The penalty being neither of money, nor of goods, but loss of 
character, all expense and uncertainty is avoided. This process is 
the most quiet, speedy, and economical. It is a theocratic democracy, 
begun, carried on, and consummated by Christ, and the Ecclesia, or 
Christian Brotherhood. And the costs of such a court, except in time 
and feeling consequent in all controversies, are comparatively nothing. 
This rule seems to introduce the same principle into ecclesiastical 
matters that the arbitrating system, suggested by Jethro to Moses, 
did in civil. 

Christ's words alone are the preceptive law and the Gospel of the 
Christian dispensation. The inspired words of the apostles and other 
writers of the New Testament are histories and commentaries upon 
that word, since fundamental law can proceed from Deity alone, never 
from man. If men speak not according to Christ's words, there is no 
truth in them. 

Mat. 15 ; Mark 7. Why do ye also transgress the commandment of 
God by your tradition ? For God commanded, saying, Honor thy 
father and thy mother ; and, Whoso curseth father or mother, let him 
die the death : but ye say, If a man shall say to his father or mother, 
It is Corban, that is to say, a gift, by whatsoever thou mightest be 
profited by me, and honor not his father, or his mother, he shall be 
free, and ye suffer him no more to do aught for his father, or his 



198 



THE GREAT LAW BOOK. 



mother. Thus have ye made the commandment of G-od of none effect, 
by your tradition which ye have delivered. And many such like 
things ye do. Ye hypocrites, well did Esaias prophesy of you, say- 
ing, as it is written, This people draweth near unto me with their 
mouths, and honoreth me with their hps, but their hearts are far 
from me. Howbeit, in vain do they worship me, teaching for doc- 
trines the commandments of men. For, laying aside the command- 
ment of G-od, ye hold the tradition of men, as the washing of pots and 
cups : and many other such like things ye do. 

John 1 : 34. A new commandment I give unto you, that ye love 
one another. 

Mat. 7 : 21. Not every one that saith unto me, Lord, Lord, shall 
enter into the kingdom of heaven, but he that doeth the will of my 
Father who is in heaven. 

John 14 : 15. If ye love me, keep my commandments. 

Mat. 19 : 17-22. If thou wilt enter into life, keep the command- 
ments. 

He saith unto him, Which ? Jesus said Thou shalt do no murder, 
Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not 
bear false witness. 

Honor thy father and thy mother : and, Thou shalt love thy neigh- 
bor as thyself. 

The young man saith unto him, AH these things have I kept from 
my youth up : what lack I yet ? 

Jesus said unto him, If thou wilt be perfect, go and sell that thou 
hast, and give to the poor, and thou shalt have treasure in heaven : 
and come and follow me. 

But when the young man heard that saying, he went away sorrow- 
ful : for he had great possessions. 

Mat. 22 : 35-40. Then one of them which was a lawyer, asked him 
a question, tempting him and saying, 

Master, which is the great commandment in the law ? 

Jesus said unto him, Thou shalt love the Lord thy G-od with all thy 
heart, and with all thy soul, and with all thy mind. 

This is the first and great commandment. 

And the second is like unto it, Thou shalt love thy neighbor as 
thyself. 

On these two commandments hang all the law and the prophets. 

Mat. 7 : 17-20. Think not that I am come to destroy the law, or 
the prophets : I am not come to destroy, but to fulfill. 

For verily I say unto you, Till heaven and earth pass, one jot or 
one tittle shall in no wise pass from the law, till all be fulfilled. 

"Whosoever, therefore, shall break one of these least command- 
ments, and shah teach men so, he shall be called the least in the 
kingdom of heaven : but whosoever shall do and teach them, the 
same shall be called great in the kingdom of heaven. 

For I say unto you, That except your righteousness shall exceed 
the righteousness of the scribes and Pharisees, ye shall in no case 
enter into the kingdom of heaven. 



i 



THE CHRISTIAN DISPENSATION. 



199 



AM see " Sermon on the Mount," already quoted, sec. 56 ; house 
on the sand, and house on the rock. 

We forbear adding more in this connection except to say that 
Christ came not to put away the law or the prophets, or to institute 
a new or another magistracy. That which was instituted in the days 
of Jethro and Moses, being a necessary outgrowth of, or appendage 
to, the ten commandments written on Sinai, and to be like them im- 
mutably the same to all people, and through all time, was to remain 
untouched by him and every other being. Nor was He to judge now 
of controversies between man and man, for He had never been ap- 
pointed by the people, nor by his Father for any such purpose. He 
did. indeed, speak of that retaliative practice which required an eye for 
an eye, and a tooth for a tooth, etc., and showed that the law of be- 
ing needed no such penalties. 

But as we have seen, Christ spoke of the Moral Law as still in 
full force, quoting at one time the ten commandments, or embodying 
them into his discourses, as though they had all been made for this 
very purpose; and this in every instance for all civil affairs pertaining 
to the government of his kingdom on the earth. The arbitrating 
method of adjudicating differences had been devised in the counsels 
of heaven. It was the best adapted to the use of man in all civil 
matters, and was, consequently, the only one given him for perpetual 
and universal obligation and adoption. 

And Christ incorporated the main feature of it into the ecclesiasti- 
cal structure of his kingdom on the earth, as may be seen in the 
eighteenth chapter of Matthew. And Paul, in 1 Corinthians 6, recog- 
nizes the principle as binding on all the saints. Tor Christ's inter- 
pretation of the great principles of civil, political, and judicial statutes, 
see his own words, and not the paraphrases of men. We may have 
occasion to refer to this subject again in this work ; but the main ex- 
amination and discussion of it will be reserved for another book, 
denominated, "The G-rbat Statute Book, with Divine Commen- 
taries upon it, for the Use op Man" — all men, in all time. 

It should be remembered, however, that the two features of 
Christ's governmental administration, distinct though they be, are 
nevertheless so dependent, the one upon the other, as to be necessa- 
rily hand-maids to each other, in bringing men into Christ's kingdom, 
and governing them when in it. Both together move on as independ- 
ent dependencies, fulfilling their own missions assigned them by 
Deity himself. Political statutes and the magistracy were necessary 
for the lawless ; not so much for the good. 

The Magistracy. 

John 12 : 41. If any man hear my words, and believe not, I judge 
him not ; for I came not to judge the world, but to save the world. 

Mat. 5 : 25-26. Agree with thine adversary quickly, while thou 
art in the way with him ; lest at any time the adversary deliver thee 
to the judge, and the judge deliver thee to the officer, and thou be 
cast into prison. 



200 



THE GREAT LAW BOOK. 



Verily, I say unto thee, Thou shalt by no means come out thence, 
till thou hast paid the uttermost farthing. 

Mat. 5 ; Luke 6. Yc have heard that it hath been said, An eye 
for an eye, and a tooth for a tooth : but I say unto you, That ye resist 
not evil : but whosoever shall smite thee on thy right cheek, turn to 
him the other also. And if any man will sue thee at the law, and 
take away thy coat, let him have thy cloak also. And whosoever 
shall compel thee to go a mile, go with him twain. Give to every 
man that asketh of thee ; and from him that would borrow of thee, 
turn not thou away : and of him that taketh away thy goods, ask 
them not again. And as ye would that men should do to you, do ye 
also to them likewise. 

The Magistracy is a subject which occupies a conspicuous part in the 
providential economy of civil and political jurisprudence, especially 
among the Jews. And it is an indispensable accompaniment of the 
natural, universal, and immutable law. For law without a penalty is 
considered to be no law ; and the penalty, without the magistracy to 
enforce it, would be no penalty at all. Hence, immediately after the 
giving of the great and everlasting principles of that law on Sinai, in the 
form of the ten commandments, God proceeds to comment upon it, to 
expound, to amplify, to expand it, preparatory to practical, common, and 
universal use. Indeed, He deduces from it a mode of government, of 
political economy, totally unlike all others in its origin, its availability, 
its feasibility, its efficiency, its justice, equity, and propriety ; and the 
result was, as might be expected, a civil code, every way adapted to 
the use and necessities of man, in all ages, and places, and under all 
circumstances. This code Moses gave to the children of Israel, as will 
be seen in Exodus 20, 21, 22, and on. And let it forever be remem- 
bered that it is not of a ritual or ceremonial character, designed for 
the Jewish dispensation only, but a necessary concomitant to, and 
part of the natural, moral, universal law, never to be dispensed with, 
nor altered or abrogated so long as sin remains in the world. That 
it was not of an ephemeral, exclusive character, but was for the race, 
may be inferred from the fact that God reserved the honor of sug- 
gesting some things relative to its administration to Jethro, a good 
man, an Arabian chief or Gentile, as though, in a matter of such 
moment to the world, the two great parties, Jews and Gentiles, must 
be represented. Consequently He chose Jethro, and inspired him 
to be a co-worker with Moses, in organizing a civil government, 
which was to be adopted by all nations to the end of time. 

Moses, with the principles of the Law in his hand, combined in 
the decalogue, and amplified in what is called the civil and judicial 
code of the Jews, approbated by Jethro, both being emanations of 
the eternal unalterable, and universal law, inseparable from it and 
from one another from their very nature, living and working through 
the Jewish, and then naturally and necessarily passing over to the 
Christian dispensation, to live on and work to the end of time, with- 
out a reenactment by any man, or even God himself; for they are but 
principles interwoven with the constitution of things, which must 
exist as long as God exists. We say, Moses was now prepared to 



THE CHRISTIAN DISPENSATION. 



201 



descend from the Mount, and present to his people the Constitutional 
Charter of the world. The ceremonial and ritual instructions 
characterizing the Mosaic dispensation, which he had also received, 
were of quite another character, and for the Jews only, and to dis- 
tinguish that from the Patriarchal and the Christian dispensations. 
These would naturally cease at the introduction of the succeeding 
dispensations; while the former, in their omnipotence, move on and on. 

These were theocratic times. The law from the beginning required 
that God should be the political as well as ecclesiastical head of man. 
He not only insisted on giving the word of command, but on desig- 
nating what that word should be. He would take no subordinate 
place, nor act a subordinate part. He would be both Legislator, Judge, 
and Executive. Thus He began with man ; thus it was his right to 
continue ; and thus He did continue till the anointing of Saul, an act 
reluctantly consented to, because of its illegality, unsuitableness, 
insult, ingratitude, and folly. This appointment virtually dethroned 
Deity, and substituted a fallible man ; but He was required to rule by 
that law, not by a rule of his own. Here was a great principle of the 
natural law ignored, and the curses, severally following such impious 
and rebellious acts, fell heavily upon the deserters. The kingship is 
not a legitimate branch of the natural law — the constitution of things. 
It never was a result of God's choice, because it was best. 

"Well, the people are at Sinai. God is the king, the visible head of 
his chosen people, and Moses the subordinate. On himself alone, 
under God, had devolved the government. But Jethro, when he saw 
the onerous task, expostulated with him, saying, " Choose ye," etc., 
as in Exodus 18, and he did so. All the precepts, thus growing 
out, and being a part of this great, universal law, it is our intention 
to collect and arrange in The Great Statute Book, for the purposes 
of present and general use. 

"When Christ began the work of setting up his kingdom among 
men, there were not only the ten commandments, but all the precepts 
growing out of them, at his hand, all which would be needed for the 
government of the wicked, though they would not be so needful in 
this shape for his church or party, the good ; for He would soon, as 
He afterward did, as recorded in Matthew 18, institute for them an- 
other mode of government ; for the law is not made for the righteous, 
but for the lawless and disobedient; still, as good citizens, they would 
obey it, that is, not the statutes, ordinances, or government which 
wicked men institute, but that which was suggested by Jethro, the 
arbitration system, in the hands of the kind of men demanded — able 
men, etc. The command, to " be subject to the powers that be," 
must mean that power which God has thus instituted, his statutes 
and his men for judges, of which we have spoken ; that government 
or power which is a terror to evil-doers, and a praise to them that do 
well, which no wicked governments of men, such as Nero's was, can be. 

The government of Christ's kingdom, then, is that demanded by the 
natural law, the law of being, the same that has always existed, with 
such additional things as He deduces from it, and will be found re- 
corded in the Evangelists. He, in the outset, reinstates the element 
9* 



202 



THE GREAT LAW BOOK. 



of theocracy ; consequently He, in the place of G-od, not like Moses, 
but as God with us, our Emanuel, becomes the king, not by the de- 
mand or appointment of man, but by right. It is his right now to 
reign, and he will reign by the legitimate laws of the universe. Stand- 
ing now at the head of all the peoples of the whole earth, as G-od did 
in the person of Moses, at the head of the Jewish nation, He will, as 
G-od did then, have his own statutes, and his own method of admin- 
istering them. This is then emphatically a dispensation of the Son, 
and of the Holy G-host. The magistracy is an ordinance of his — is 
also a servant of the natural, fundamental law of being, by whose aid 
the lawless and disobedient may be controlled. 

Discipline of Christ's Subjects. 

" If thy brother trespass against thee," etc. "Who is this against 
whom his brother may have trespassed ? If the Apostles, or a privi- 
leged clerical class, representing the Apostles, then there is an Apos- 
tolic succession — a hierarchy — a pope. If it be the very person 
offended, then that person alone can lawfully perform the act of dis- 
cipline. 

Suppose Mark or Luke, Mary or Cornelius had been offended by 
Peter, Paul, Timothy, or Apollos, must the Apostles not in the fault 
become the complainants ; or did the duty devolve upon the offended 
brethren or sister, in person, silently and alone, in the outset ? Evi- 
dently the latter, as this is the only possible way by which the di- 
rections can be complied with. It is not in the power of deacons, 
elders, presbyters, or ecclesiastical councils, to perform the act as 
commanded, except as individuals, and, in their own case, as offended 
parties. 

Nor is it always necessary that the offense should be committed 
directly against the complainant ; as in the instance of Peter's denial 
of Christ, which offense might depend wholly on public fame or 
worldly testimony. In such a case as this, it was competent to any 
and every brother whether apostle or not, to enter upon an investi- 
gation of the charges, and to proceed with the disciplinary process as 
in Mat. 18. And it was not only the privilege, but the imperious 
duty, of every offended brother, that is, every brother, as soon as the 
fact became known to him, to enter upon this important Christian 
duty. 

This judicial process was common to all the faithful in every land, 
and under all circumstances. The brother, residing in upper or 
lower G-alilee, or any other part of Judea or the world, who might 
have happened to be in Jerusalem at the time of the crucifixion, had 
an equal right, and was under the same obligations in this matter as 
his brother residing in Jerusalem, and because all the family of the 
faithful belong to and compose this universal Church, and are alike 
empowered by the Divine Master, to perform any and all the func- 
tions in the incipient steps of this imperial court, and to lead on in 
the prosecution of the trial to its consummation either of conviction 
and repentance or of conviction and exposure. 



THE CHRISTIAN DISPENSATION. 



208 



Here then we see that in Christ's Church, there is but one Judi- 
catory ; which judicatory, being without officers or locality, is totally 
unlike all human organizations for the purposes of adjusting difficulties. 
The universal brotherhood compose this arbitrating court; first, as 
individuals, through all the stages of the disciplinary process de- 
scribed in the Christian charter; second, as a whole, so far as the 
tacts may become known. In all this, each member may and must 
become complainant, if offended, as well as prosecutor and judge ; for 
he alone determines whether the defendant is or is not guilty, lie 
is also in the second step, one of two or three judges or jurors ; and 
in the last step, he is one of the universal brotherhood, who, if they 
pronounce the defendant an unworthy member, is to be thereafter, 
unless repentance intervene, treated as an unbeliever, a heathen man 
or woman ; except as they must seek his recovery as did the shep- 
herd the strayed sheep, or the woman the lost piece of silver. 

And what now becomes of the papacy ? The Episcopal hierarchy ? 
The Presbyterian sessions or boards of lay and clerical elders ? Sure- 
ly, their dogma if anywhere but in the imagination of assuming 
men, must be found somewhere out of Christ's own and only rule in 
such cases. And there is no case, real or conceivable, which does 
not necessarily come under' this rule. The Apostles and other disci- 
ples were well aware of this, and consequently imposed no other 
rule upon any. 

And hence we see, that a visible organization of Christ's people is 
not essential to their government. Indeed, it has no relation to, or 
connection with it. The same may also be said of baptism, and the 
supper. Any one who believes " with all his heart, that Jesus is the 
Christ," is entitled to baptism ; and all those who claim to be Christ's 
partake of the supper ; and as at the Lord's table, no one can forbid 
him if he has an unblemished reputation, for who can know that this 
feast is not for him also ? 

Offenses. 

Luke IT : 1, 2. Then said he unto the disciples, It is impossible but 
that offenses will come : but wo unto him through whom they come 1 

It were better for him that a millstone were hanged about his 
neck, and he cast into the sea, than that he should offend one of these 
little ones. 

Mat. 18 : 7-9. "Wo unto the world because of offenses 1 for it 
must needs be that offenses come ; but wo to that man by whom the 
offense cometh ! 

"Wherefore, if thy hand or thy foot offend thee, cut them off, and 
cast them from thee : it is better for thee to enter into life halt or 
maimed, rather than having two hands or two feet to be cast into 
everlasting fire. 

And if thine eye offend thee, pluck it out, and cast it from thee : it 
is better for thee to enter into life with one eye, rather than having 
two eyes to be cast into hell-fire. 

Mat. 18: 10, 11. Take heed that ye despise not ouo of these litt!" 



204 



THE GREAT LAW BOOK. 



ones : for I say unto you, that in heaven their angels do always be- 
hold the face of my Father which is in heaven. For the Son of man 
is come to save that which was lost. 



Trespass. 

Mat. 18 : 15-18, 21-22. Moreover, if thy brother shall trespass 
against thee, go and tell him his fault between thee and him alone : 
if he shall hear thee, thou hast gained thy brother. 

But if he will not hear thee, then take with thee one or two more, 
that in the mouth of two or three witnesses every word may be es- 
tablished. 

And if he shall neglect to hear them, tell it unto the church : but 
if he neglect to hear the church, let him be unto thee as an heathen 
man and a publican. 

Verily, I say unto you, Whatsoever ye shall bind on earth, shall 
be bound in heaven : and whatsoever ye shall loose on earth, shall 
be loosed in heaven. 

Then came Peter to him, and said, Lord, how oft shall my brother 
sin against me, and I forgive him? till seven times? 

Jesus saith unto him, I say not unto thee, Until seven times : but, 
Until seventy times seven. 

Luke 17 : 3, 4. Take heed to yourselves: If thy brother trespass 
against thee, rebuke him ; and if he repent, forgive him. 

And if he trespass against thee seven times in a day, and seven 
times in a day turn again to thee, saying, I repent ; thou shalt forgive 
him. 

Mark 11:25, 26. And when ye stand praying, forgive, if ye have 
aught against any : that your Father also which is in heaven may 
forgive you your trespasses. 

But if ye do not forgive, neither will your Father which is in heaven 
forgive your trespasses. 

Mat. 6. Christ teaches us to pray, " Forgive us our debts as we 
forgive our debtors." 

Let not the sun go down upon your wrath. 

Mat. 5 : 23, 24. Therefore, if thou bring thy gift to the altar, and 
there rememberest that thy brother hath aught against thee, 

Leave there thy gift before the altar, and go thy way ; first be re- 
conciled to thy brother, and then come and offer thy gift. 

The term, Brother, in this connection, includes each or any one 
of the faithful. Thy Neighbor, (see the parable of the G-ood Samari- 
tan. Luke 10.) 

The Three Arbitrating- Courts. 

Immediately after the children of Israel left Egypt, and before they 
arrived at Sinai, an arbitrating court was, at the instigation of Jethro, 
appointed to adjudicate all the matters of difference that might arise 
among that vast people. It consisted of " able men, such as feared 



THE CHRISTIAN DISPENSATION. 



205 



God — men of truth — hating covetousness," placed over the people 
to rule over thousands, hundreds, fifties, and tens. These judged the 
people at all seasons in accordance with the statutes, laws, and ordi- 
nances of God which Moses taught them. Great and difficult. cases 
were to be brought to Moses, who stood for the people in place of 
God, for God was with him, to instruct and help him at all times. 
This court was from the Lord, and the first and only one on record 
for man's imitation. Is it not then the best that ever was or could, 
or can be instituted? (See Ex. 18 : 14-27.) That God approved, see 
1 Sam. 8 : 7, 12, and Deut. 1 : 9-18, and plainer passages, (we think.) 
However, this judgment is called God's, and He felt insulted when 
the people suggested the choice of a king, a man, instead of God, by 
these judges, to rule over them, and well He might. 

But though He consented to gratify them, as to the instrument of 
government, He would not accord to them the privilege of enacting, 
choosing, or using another law. No, but the king was to rule the 
people according to his laws, already made known to them, and by 
which this arbitrating court had all the while been controlled. 

Here are men appointed by God's church, or chosen, people to ar- 
bitrate—a higher and lower court of arbitrators. 1. The Judges 
in the several districts. 2. Moses ; and all by the wisdom of God. 

The second example or pattern is found in the 18th of Mat. 15-17 
verses. It is Christ's. 

Now the Jewish — the typical dispensation is at an end, and the 
last, the Christian, has taken its place, and Christ alone is king. He 
again institutes a similar, or reappoints more properly, the same court. 
" If one trespass against another, go and tell him his fault." 

The "one or two more" answer to those in the Jewish common- 
wealth, appointed to the easier cases, except as the latter seem to 
have had the power of final decision if they felt competent. And in 
Christ's church, the decision of the one or two is final, so far as a 
lower body than the whole church or congregation is concerned. 
The church or congregation seems to stand in the place of Moses, 
while Christ is the ultimate and last — the main ruler in Zion. 

This court is for the trial in all cases where one brother has tres- 
passed or shall do so against another. This is the great fundamental 
law of church or political polity in Christ's kingdom, and now, how- 
ever men may try to make the Apostles in word or practice contra- 
diet this plain and explicit form of church or state polity, they will 
not be able to do it, for the Spirit has but one tongue for all people 
and all time, when speaking of this binding law. 

Paul recognizes the aforesaid examples in 1 Cor. 6 : 1-9. Here 
he tells the Corinthians that brother must not go to law with 
brother ; but that all their differences should be settled among them- 
selves and by men of their own appointment. The smallest matters 
might be given to and determined by those who were least esteemed 
by the Church as wise and experienced or discriminating ; they being 
far more suitable for judges between themselves than worldly men 
would be, however highly reputed for wisdom and knowledge. The 
larger or more important cases might be tried by " the saints," who are 



206 



THE GREAT LAW BOOK. 



to judge the world and angels ; and if angels, certainly they would be 
competent to judge between their brethren. " If then ye (the breth- 
ren) have judgments of things pertaining to this life, set them to 
judge," etc. Now, as to these "least esteemed" being a permanent 
couit, it may be well to say, that certainly can not be ; as it would 
controvert Christ's specified and fixed rule as in Mat. 18. The bur- 
den of Paul's advice is, set the Saints, even the weakest of them, to 
adjudicate who in many cases, would be capable, but never carry to 
the world any of your difficulties. " My kingdom is to fill all the 
earth, (Christ says ;) all other kingdoms are to become mine, and I 
will rule them all by this law. Begin then, my disciples, with it. If 
a brother offends, go and tell him his fault, etc., etc. Here, in Paul's 
advice, don't go to merCs courts, but to Christ 's, as in Matthew, to 
which he evidently alludes. If this does not answer the end, still he 
says, don't go to law, but rather suffer wrong and be defrauded, and 
God will punish the guilty. (V. 9, 10.) Now we know that none of 
the systems of church or political polity of men in our day accords 
with either of these three, which are, however, substantially one. 

"Who shall be G-reatest? 
The first time. 

Mat. 20 : 20-22. Then came to him the mother of Zebedee's child- 
ren, with her sons, worshipping him, and desiring a certain thing of 
him. 

And he said unto her, "What wilt thou? She saith unto him, 
Grant that these my two sons may sit, the one on thy right hand, 
and the other on the left, in thy kingdom. 

But Jesus answered and said. 

Mat. 20; Mark 10; Luke 18. Te know not what ye ask. Are 
ye able to drink of the cup that I shall drink of, and to be baptized 
with the baptism that I am baptized with ? Te shall indeed drink 
of the cup that I drink of; and with the baptism that I am 
baptized withal shall ye be baptized : but to sit on my right hand 
and on my left hand, is not mine to give ; but it shall be given to 
them for whom it is prepared of my Father. 

Mat. 20 : 24, 25. And when the ten heard it, they were moved 
with indignation against the two brethren. 

But Jesus called them unto him, and said. 

Mat. 10 ; Mark 20. Ye know that the princes of the Gentiles ex^ 
ercise dominion over them, and they that are great exercise authority 
upon them. But it shall not be so among you ; but whosoever will 
be great among you, shall be your minister, and whosoever of you 
will be chief among you, shall be servant of all. For even the Son 
of man came not to be ministered unto, but to minister, and to give 
his life a ransom for many. 

Luke 9 : 46-48. Then there arose a reasoning among them, which 
of them should be greatest. 



THE CHRISTIAN DISPENSATION. 



207 



And Jesus perceiving the thought of their heart, took a child, and 
set him by him. 

And said unto them, Whosoever shall receive this child in my 
name, receiveth me; and whosoever shall receive me, receiveth 
him that sent me : for he that is least among you all, the same shall 
be great. 

The second time. 

Mark 9 : 33. And he came to Capernaum, and being in the house 
he asked them, saying. 

Mat. 18 ; Mark 9 ; Luke 9. What was it that ye disputed among 
yourselves by the way? If any man desire to be first, the same shall 
be last of all, and servant of all. Verily, I say unto you, Except ye 
be converted, and become as little children, ye shall not enter into 
the kingdom of heaven. Whosoever therefore shall humble himself 
as this little child, the same is greatest in the kingdom of heaven. 
Whosoever shall receive one of such children in my name, receiveth 
me : and whosoever shall receive me, receiveth not me, but him that 
sent me. For he that is least among you all, the same shall be 
great. 

The third and last time. 

Luke 22. And there was also a strife among them who should be 
accounted the greatest ; and he said unto them, 

The kings of the Gentiles exercise lordship over them ; and they 
that exercise authority upon them are called benefactors. But ye 
shall not be so : but he that is greatest among you, let him be as the 
younger; and he that is chief, as he that doth serve. For whether 
is greater, he that sitteth at meat, or he that serveth ? is not he that 
sitteth at meat ? but I am among you as he that serveth. Ye are 
they which have continued with me in my temptations. And I ap- 
point unto you a kingdom, as my Father hath appointed unto me ; 
that ye may eat and drink at my table in my kingdom, and sit on 
thrones, judging the twelve tribes of Israel. 

Mat. 23: 8-12. But be not ye called Rabbi: for one is your 
Master, even Christ ; and all ye are brethren. 

And call no man your father upon the earth : for one is your Fa- 
ther which is in heaven. 

Neither be ye called masters : for one is your Master, even Christ. 

But he that is greatest among you, shall be your servant. 

And whosoever shall exalt himself, shall be abased ; and he that 
shall humble himself, shall be exalted. 

Mat. 7 : 12. All things whatsoever ye would that men should do 
to you, do ye even so to them : for this is the law and the prophets. 

John 13 : 3-5, 14-17. Jesus knowing that the Father had given all 
things into his hands, and that he was come from G-od, and went to 
God; 

He riseth from supper, and laid aside his garments ; and took a 
towel, and girded himself. 



208 



THE GREAT LAW BOOK. 



After that he poureth water into a bason, and began to wash, the 
disciples' feet, and to wipe them with the towel wherewith he was 
girded. 

If I then, your Lord and Master, have washed your feet ; ye also 
ought to wash one another's feet. 

For I have given you an example, that ye should do as I have 
done to you. 

Verily, verily, I say unto you, The servant is not greater than his 
lord; neither he that is sent greater than he that sent him. 
If ye know these things, happy are ye if ye do them. 

Some of the results of desiring and usurping power over religious 
communities in Jewish times ; leaving the reader to consider similar 
results, ancient and modern, both among the Latin, Greek, Moham- 
medan, Papal, and Protestant communities. 

Mat. 23 : 1-7. Then spake Jesus to the multitude, and to his dis- 
ciples, 

Saying, The scribes and the Pharisees sit in Moses' seat: 

All therefore whatsoever they bid you observe, that observe and 
do : but do not ye after their works : for they say, and do not. 

Por they bind heavy burdens, and grievous to be borne, and lay 
them on men's shoulders : but they themselves will not move them 
with one of their fingers. 

But all their works they do for to be seen of men : they make 
broad their phylacteries, and enlarge the borders of their garments. 

And love the uppermost rooms at feasts, and the chief seats in the 
synagogues, 

And greetings in the markets, and to be called of men, Babbi, 
Rabbi. 

Mat. 23 : 13-39. But wo unto you, scribes and Pharisees, hypocrites ! 
for ye shut up the kingdom of heaven against men : for ye neither go 
in yourselves, neither suffer ye them that are entering, to go in. 

Wo unto you, scribes and Pharisees, hypocrites! for ye devour 
widows' houses, and for a pretense make long prayer : therefore ye 
shall receive the greater damnation. 

Wo unto you, scribes and Pharisees, hypocrites ! for ye compass 
sea and land to make one proselyte ; and when he is made, ye make 
him two-fold more the child of hell than yourselves. 

"Wo unto you, ye blind guides ! which say, Whosoever shall swear 
by the temple, it is nothing ; but whosoever shall swear by the gold 
of the temple, he is a debtor. 

Ye fools, and blind I for whether is greater, the gold, or the temple 
that sanctifieth the gold ? 

And whosoever shall swear by the altar, it is nothing ; but who- 
soever sweareth by the gift that is upon it, he is guilty. 

Ye fools, and blind ! for whether is greater, the gift, or the altar 
that sanctifieth the gift ? 

Whoso therefore shall swear by the altar, sweareth by it, and by 
all things thereon. 



THE CHRISTIAN DISPENSATION. 



209 



And whoso shall swear by the temple, sweareth by it, and by him 
that dwelleth therein. 

And he that shall swear by heaven, sweareth by the throne of 
God, and by him that sitteth thereon. 

Wo unto you, scribes and Pharisees, hypocrites ! for ye pay tithe 
of mint, and anise, and cummin, and have omitted the weightier 
matters of the law, judgment, mercy, and faith : these ought ye to 
have done, and not to leave the other undone. 

Ye blind guides, which strain at a gnat, and swallow a camel. 

"Wo unto you, scribes and Pharisees, hypocrites ! for ye make clean 
the outside of the cup and of the platter, but within they are full of 
extortion and excess. 

Thou blind Pharisee, cleanse first that which is within the cup and 
platter, that the outside of them may be clean also. 

Wo unto you, scribes and Pharisees, hypocrites! for ye are like 
unto whited sepulchres, which indeed appear beautiful outward, but 
are within full of dead men's bones, and of all uncleanness. 

Even so ye also outwardly appear righteous unto men, but within 
ye are full of hypocrisy and iniquity. 

Wo unto you, scribes and Pharisees, hypocrites! because ye 
build the tombs of the prophets, and garnish the sepulchres of the 
righteous, 

And say, If we had been in the days of our fathers, we would not 
have been partakers with them in the blood of the prophets. 

Wherefore, ye be witnesses unto yourselves, that ye are the child- 
ren of them which killed the prophets. 

Fill ye up then the measure of your fathers. 

Ye serpents, ye generation of vipers, how can ye escape the dam- 
nation of hell ? 

Wherefore, behold, I send unto you prophets, and wise men, and 
scribes; and some of them ye shall kill and crucify, and some of 
them shall ye scourge in your synagogues, and persecute them from 
city to city: 

That upon you may come all the righteous blood shed upon the 
earth, from the blood of righteous Abel, unto the blood of Zacharias, 
son of Barachias, whom ye slew between the temple and the altar. 

Verily, I say unto you, All these things shall come upon this 
generation. 

0 Jerusalem, Jerusalem, thou that killest the prophets, and stonest 
them which are sent unto thee, how often would I have gathered 
thy children together, even as a hen gathereth her chickens under 
her wings, and ye would not ! 

Behold, your house is left unto you desolate. 

For I say unto you, Ye shall not see me henceforth, till ye shall 
say, Blessed is he that cometh in the name of the Lord. 

Definitions. 

"Princes" — signifies lofty — those elevated in place or office. In a 
general sense, sovereigns — independent rulers of nations or states. 



210 



THE GREAT LAW BOOK. 



" Kings" — chief magistrates or sovereigns of nations — those in- 
vested with supreme authority — chiefs of any body of men. The 
term includes emperors and kings — chiefs in general. They are ab- 
solute monarchs — hereditary, (like our ecclesiastical courts.) ("They 
will be tyrants from policy when subjects are rebels from principle." 
—Burke.) 

"Great"— of vast power. 

" Great Ones" — distinguished by rank, office, or power — as a great 
lord — the great men of the nation. 

" Have rule" — to govern, to control the will and actions of others, 
either by arbitrary power and authority, or by established laws. 

"Greatest" — see above, "Great," "Great Ones." 

" Chief" — the most eminent in any quality or action — most distin- 
guished — having most influence — taking the lead. 

"Exercise" — to cause to act in any manner — to exert — as to ex- 
ercise authority or power. 

"Dominion over them" — sovereign or supreme authority — the 
power of governing or controlling— power to direct — control — to rule 
— to govern — to prevail — to predominate over. 

"Authority upon them" — legal power, or a right to command or 
to act, as the authority of a prince over subjects — power — rule — 
sway. By the power of man a good example may be exercised. 

" Lordship over them" — dominion — power — authority. (Johnson.) 

" Called Benefactors" — those who confer benefits. (See Webster's 
large Dictionary for the above.) 

The plea of the Great Ones described above, that such rulers are 
great and necessary blessings among mankind, is not confined to 
heathen Gentiles, ignorant of Christ's better plan, but is also in the 
mouths of the Papal and Protestant hierarchies, and has been for 
1600 years. " Oh !" say they, " the people are not prepared for self- 
government — to understand the Bible ; and so we, ' the ordained 
rulers and teachers,' must submit to the humiliating and onerous task 
of ruling over and telling them what to believe as well as do." " Surely 
this is a great blessing, gratuitously conferred by us ! Who then will 
not only call us benefactors, but very disinterested and praise- 
worthy ones ?" 

"Thrones;" "Twelve Tribes;" "Judging." But Christ did say 
to his disciples, that if any would be greatest (see definition above) 
according to his meaning of the terms, must be converted from this 
ambitious, domineering spirit, and become as a little child — the 
least — the servant of all, or he could not enter into the Kingdom of 
Heaven. If any wished to be Great — chief among you — let him bo 
your servant to serve you, instead of your king to rule over and 
govern you. Yes ! in the first place humble yourself. And whatso- 
ever else you may become, you shall not be any thing denoted by 
any of these names signifying authority and power among the Gen- 
tiles. The government of my kingdom is totally different from all 
theirs. I will suffer no lording it over God's heritage. It is true, I ap- 
point unto you a kingdom, and you shall sit on twelve thrones, judging 
the twelve tribes of Israel, but not now; (which by the way would not 



THE CHRISTIAN DISPENSATION. 



211 



favor the ridiculous doctrine of Apostolic succession very much ; for 
there would be but twelve thrones, and twelve Apostles to occupy 
them ; leaving none for the succession to occupy.) But if there was 
to have been a succession of them, Christ would most assuredly 
have told us of it. Nor can there be much strength added to this 
hypothesis by the epithet, "ye," for it is used by the angels when 
Christ was taken up into heaven in presence of the Apostles, and 
who said to them : " This same Jesus which is taken up from you into 
heaven, shall so come in like manner as ye have seen him go into 
heaven." But long before He should return they would all be dead, 
and it must have been addressed to all believers. 

Now, as before stated, in absence of all that has been said under 
the head of "Discipline," these answers of Christ himself, to direct 
inquiries as to " who should be greatest ?" or allowed to exercise 
authority over the brotherhood, are, and forever will be, sufficient to 
disprove the claim of any man, or body of men, professing to be his 
disciples, to their having a right to do any of the things implied by 
the above appellatives or phrases, such as Princes of the Gentiles, 
etc., or to their being empowered to suffer others to exercise such 
prerogatives as they imply over them. Christ's family and King- 
dom are to be free from all such magnates, dignitaries, governors, 
rulers, and from the influence of any such worldly example. And 
whatever the writers of the other parts of the New Testament do or 
can say, they can not nullify what Christ has said, as recorded in 
the Evangelists. It is all plain and truthful in appearance, author- 
itative in diction, and sublimely grand and noble in conception — a 
government composed of love — of the principle of yielding, instead 
of resisting and oppressive blind force. 

But nothing appears in the other books contravening these explicit 
declarations of Christ, that these examples of monarchical Gentiles — 
or any other coercive sway, shall not be practised over nor among 
his people. "Whatever they have said must be so interpreted as not 
to militate against these rules of Christ. However, no concern need 
be felt on this account, since inspiration is always harmonious. 
Though our Lord's declaration, that no one should be greatest, 
had been made so frequently to them, yet his disciples again pressed 
for the third and last time, while instituting the Supper, and just be- 
fore his arrest and crucifixion, this same offensive inquiry, " Who shall 
be greatest?" showing conclusively that nothing that our Lord here- 
tofore had said or done, encouraged them to expect a distinction 
among the brethren ; no, not even to be called by any man, Master. 
Rabbi — names of distinction, calculated to excite the spirit of ambi- 
tion or envy. 

Ahl it is this strife that agitated the Apostles concerning "who 
should be greatest?" that has in modern times built up sectarian 
walls, summoned councils, erected religious establishments, and en- 
couraged ecclesiastical domination, all contrary to Christ's discipline, 
and leading to Popery, to religious quarrels, persecutions, inquisitions, 
the rack, and the stake. 

Talents — Gifts— Graces — often and very manifestly, according 



212 



THE GREAT LAW BOOK. 



to their number, magnitude, and improvement, cause brethren to 
differ and to exert a wider difference from those who are intrusted 
with less; but those do not make one of Christ's subjects above an- 
other, in worldly estimation ; for none of these create an office, an 
object so much sought after by unconverted men. Pride and selfish- 
ness are the origin of desires for worldly distinctions and honors, 
and these can be gratified only by gifts from men. But the gifts first 
mentioned are only and always from God. He giveth them to whom 
He will. To him who rightly improves them, shall be added others, 
and always from the same source; but of these no one need be 
proud; for they are free gifts, from a deeply injured benefactor. 
And one would think, under such circumstances, that they would be 
occasions of more humility in the possessor. However that may be, 
we are exhorted earnestly to covet the best gifts ; and the saints, 
who enjoy the most of them, will He deepest in the valley of humilia- 
tion. They will be the last to be troubled with ambition, or unholy 
motives or desires, the last to seek to be greatest, in the popular 
sense of that term. 

As Christ's Kingdom is not of this world, it has, and can have no 
offices of rank or distinction to be filled, consequently no officers to 
fill them. But the sense of equality, of the independence of each one, 
of every other, and the amazing responsibility devolved on them, in- 
dividually and collectively, serve to abase rather than to exalt one in 
his own estimation, and incline him, unsuspiciously, to prefer the 
elevation of all rather than a privileged class. 



GOSPEL OF THE KINGDOM. 

We need not go into any labored argument on this point, but prefer 
leaving it, after quoting a tew passages, to the consideration and de- 
cision of the reader. 

What is this Gospel ? It is the proclamation, the words of Christ, 
proceeding directly from him. " It is the power of G-od unto salva- 
tion." "The beginning of the gospel of Jesus Christ." "The full- 
ness of the blessing of the gospel of Christ." " Lest we should hinder 
the gospel of Christ." " Lest the fight of the glorious gospel of Christ 
should shine," etc. "Your professed subjection to the gospel of 
Christ." " There be some who would pervert the gospel of Christ." 
" I have fully preached the gospel of Christ." " We preached to you 
the gospel of God" — "of the Son of God." "How beautiful upon 
the mountains are the feet of him that bringeth good tidings, that 
publisheth peace ; that bringeth good tidings of good, that publisheth 
salvation; that saith unto Zion, Thy God reigneth." "Peace on 
earth and good will to men." " Good tidings of great joy which 
shall be to all people." " Gospel of your salvation." " And it came 
afterward, that he went throughout every city and village, preaching 
and showing the glad tidings of the kingdom of God : and the twelve 
were with him." "A new commandment I give unto you, that ye 
love one another as I have loved you ; by this shall all men know 



THE CHRISTIAN DISPENSATION. 



213 



that ye are my disciples." " A new covenant having made the first 
old." "The Mediator of the new covenant." "The unsearchable 
riches of Christ." 

The Gospel of the Kingdom, being the constitutional charter of 
Christ's Kingdom, is all that Christ has said and done not only, but 
also whatever the Holy Spirit — "the Comforter" — "another Com- 
forter," has given to men to write since his ascension. Consequently 
there is some of this G-ospel either as original or repetitious found 
both in the Acts of the Apostles and the Epistles. The Spirit was 
not only to guide into all truth, but to give all necessary truth to 
inspire confidence, to influence belief, and to regulate conduct. 

The Comforter — the Holt Spirit. 

By whose aid was the Gospel of the Kingdom to be written ? 
" All Scripture is given by inspiration of God." " Holy men of God 
spake as they were moved by the Holy Ghost." " The Spirit helpeth 
our infirmities." 

John 14. If ye love me, keep my commandments : and I will pray 
the Father, and he shall give you another Comforter, that he may 
abide with you forever ; even the Spirit of truth ; whom the world 
can not receive, because it seeth him not, neither knoweth him : but 
ye know him ; for he dwell eth with you, and shall be in you. I will 
not leave you comfortless : I will come to you. Yet a little while, 
and the world seeth me no more ; but ye see me : because I live, ye 
shall live also. At that day ye shall know that I am in my Father, 
and ye in me, and I in you. He that hath my commandments, and 
keepeth them, he it is that loveth me : and he that loveth me, shall 
be loved of my Father, and I will love him, and will manifest myself 
to him. If a man love me, he will keep my words : and my Father 
will love him, and we will come unto him, and make our abode 
with him. He that loveth me not, keepeth not my sayings: and 
the word which ye hear is not mine, but the Father's which sent 
me. These things have I spoken unto you, being yet present with 
you. But the Comforter, which is the Holy Ghost, whom the Father 
will send in my name, he shall teach you all things, and bring all 
things to your remembrance, whatsoever I have said unto you. 

John 15. But when the Comforter is come, whom I will send unto 
you from the Father, even the Spirit of truth, which proceedeth from 
the Father, he shall testify of me. And ye also shall bear witness, 
because ye have been with me from the beginning. These things 
have I spoken unto you, that ye should not be offended. They shall 
put you out of the synagogues : yea, the time cometh, that whosoever 
killeth you, will think that he doeth God service. And these things 
will they do unto you, because they have not known the Father, nor 
me. But these things have I told you, that when the time shall 
come, ye may remember that I told you of them. And these things 
I said not unto you at the beginning because I was with you. But 
now I go my way to him that sent me, and none of you asketh me, 



214 



THE GREAT LAW BOOK. 



Whither goest thou? But because I have said these things unto 
you, sorrow hath filled your heart. 

John 16. Nevertheless, I tell you the truth: it is expedient for 
you that I go away : for if I go not away, the Comforter will not 
come unto you; but if I depart, I will send him unto you. And 
when he is come, he will reprove the world of sin, and of righteous- 
ness, and of judgment: of sin, because they believe not on me; of 
righteousness, because I go to my Father, and ye see me no more; 
of judgment, because the prince of this world is judged. I have yet 
many things to say unto you, but ye can not bear them now. How- 
beit, when he, the Spirit of truth, is come, he will guide you into all 
truth : for he shall not speak of himself; but whatsoever he shall 
hear, that shall he speak : and he will show you things to come. He 
shall glorify me : for he shall receive of mine, and shall show it unto 
you. All things that the Father hath are mine : therefore said I, 
that he shall take of mine, and shall show it unto you. 

Acts 2: 16-18, 39. But this is that which was spoken by the 
prophet Joel; 

And it shall come to pass in the last days, saith G-od, I will pour 
out of my Spirit upon all flesh : and your sons and your daughters 
shall prophesy, and your young men shall see visions, and your old 
men shall dream dreams. 

And on my servants, and on my hand-maidens, I will pour out in 
those days of my Spirit ; and they shall prophesy. 

For the promise is unto you, and to your children, and to all that 
are afar off, even as many as the Lord our God shall call. 

1 Cor. 12:8. For to one is given by the Spirit the word of wis- 
dom ; to another, the word of knowledge by the same Spirit. 

Mark 16 : 17, 18. And these signs shall follow them that believe: 
In my name shall they cast out devils ; they shall speak with new 
tongues. 

They shall take up serpents ; and if they drink any deadly thing, 
it shall not hurt them ; they shall lay hands on the sick, and they 
shall recover. 

Luke 24 : 49. Behold I send the promise of the Father upon you; 
but tarry ye in the city of Jerusalem, until ye be endued with power 
from on high. 

From the above it will be seen, that in the fulfillment of these pro- 
mises no distinction is recognized between the Apostles and others. 
The former were always addressed as individuals, never as a corpo- 
rated, chartered body. They, as did the Seventy, and other early 
Christian?, acted singly for themselves, as independent, amenable not 
to one another, but only to their leader, Jesus Christ. For example, 
John forbade one serving Christ, because he followed not the Apos- 
tles, but Christ rebuked him for doing so; showing that the most 
common believer was not obliged to submit to dictation even from 
Apostles. All believers, through all time, alike with them, received 
the benefits of the promised Spirit, the Comforter, the- Holy Ghost. 
Those empowered by the Holy Ghost to work miracles, etc., were all 



THE CHRISTIAN DISPENSATION. 



215 



who would believe on Christ through the preaching of those already 
converted, and only those ; for miraculous signs were soon to cease. 

The Holy Spirit was promised by Christ to teach his disciples all 
things, and bring all things that He had said unto them, to their re- 
membrance. This must have applied to others beside the Apostles. 
The words were spoken only to the Eleven. Now the Spirit has 
brought to the remembrance of the Evangelists all the things im- 
portant for us to know in this life, and they in turn have communi- 
cated them unto the world, in the New Testament. But if it meant 
only the Apostles, then the words of Christ will be confined to what 
Matthew and John say; for Luke and Mark were not of the Twelve. 
But from the other words of Christ, beside our text, we learn that 
the work promised by the Spirit was intended to apply to all true 
believers in Christ as the Messiah. It is shown above, that the Com- 
forter was to abide with them forever, that is, all on whom it fell on 
the day of Pentecost not only, but on all who should thereafter be- 
lieve on Christ. 

Respecting The Gift of the Holy Ghost, Peter disowns, disclaims, 
denies the assertion, that the Apostles alone received the promised 
gift, the instruction, the guidance, and the supernatural power of con- 
ferring it upon others, or of working miracles. 

This was common to all who should believe on Christ through 
their preaching ; and so the fact was. Hence it is seen that there 
is nothing in all this promise of " another Comforter," of his divine 
guidance, teaching, etc., peculiar to themselves; for the promise was 
not only to them, but to their children, and those afar off, even to as 
many as the Lord our G-od might call. Peter must be mistaken in 
this, or else here is a death-blow to the claims of the supremacy of 
the Pope, and all clerical assumptions. 

Miraculous Signs should follow those that believe, through the 
preaching of the Gospel of the Kingdom by the Apostles, and other 
disciples converted before the ascension — and that would be as long 
as these powers or signs would be needed. The declaration has no 
application to the preaching of others, nor was this power long to con- 
tinue. The signs which were to follow, would evince conclusively 
their discipleship. Those who would thus be connected, did not 
only what the Apostles before them had done, but it would seem 
could do even more; annihilating forever any supposed distinction 
between them and others. 

Let us consider what would be the consequences of confining the 
words, " Go, preach my Gospel to all the world," to the Apostles 
who received them from the lips of their ascending Saviour. 

If confined to them, no one else had a right to preach it; and when 
they were gone, nothing but what proceeded from their lips or pens 
was the Gospel, or would be preaching ; for the declaration that the 
Spirit should guide them into all truth, and bring to mind every 
thing that He had . said unto them, must also be confined to them ; 
consequently no other writers than the Apostles (for writing is preach- 
ing, and the promise, "Lo, I am with you to the end of the world," 
could never, in any sense, be fulfilled, if thus confined, but by accom- 



216 



THE GREAT LAW BOOK. 



panying their word, written by divine influences, producing the legi- 
timate effects) would be entitled to implicit confidence, being desti- 
tute of the promised aid, so far as we know. This would exclude from 
the Canon of the New Testament Scriptures seventeen books; 
namely, Mark, Luke, the Acts, and fourteen Epistles by Paul. For 
neither of the writers of these books were present, that we know of; 
nor were they of the Eleven. And Jesus, though with his disciples forty 
days after his resurrection, said and did nothing, that we know of, 
about filling the vacancy of Judas, and which was not done till after their 
Lord's ascension. Then Matthias was chosen to fill the place of Ju- 
das. But whatever reasons existed for neglect or silence in this matter, 
we hear little or nothing more of this substitute. Hence then this 
dilemma ; we now have, as of divine inspiration, worthy of all credit, 
only the writings of Matthew, the first history, and written, according 
to Home's chronology, A.D. 61; the Acts, about A.D. 63; Jude's 
Epistle, A.D. 64 ; the Revelation, by John, A.D. 96, together with 
his Gospel, A.D. 91, and his three Epistles, in A.D. 68 — in all ten 
books — not near half, if indeed one third of the New Testament. 
Different authors affix different dates to their writings ; nor is this 
all. The Comforter can not now be in the world, since He was, 
on the foregoing hypothesis, only promised and confined to the 
Apostles, the last of whom died A.D. 100, or thereabouts. Also, ac- 
cording to this hypothesis, the symbol of the Eucharist was insti- 
tuted for the Apostles only, and was not to be celebrated by any 
other person. Many other things might be mentioned, but enough 
for the present. 

If it be asked what thing, or things, were left for the Apostles to 
do or say, except witnessing to certain things respecting Christ's Mes- 
siahship, which were not common to all primitive Christians ? it may 
be answered: It was not organizing Christ's Church, for that He did. 
It was not preaching his Gospel, for all were required to do this. 
Neither was it writing the Gospel — Mark, Luke, the Acts, the Epis- 
tles, etc. — for a part of this was done by others. Nor was it to baptize 
and serve to "the laymen" the bread and wine, for none of these 
things exclusively belonged to them. The binding and loosing 
were not confined to them, for the Gospel alone has the power of 
binding and loosing. The keys delivered to Peter were of use only 
to open the Gospel door, or Kingdom of Heaven, first as to the Jews 
on the day of Pentecost, and to the Gentiles, as in the house of Cor- 
nelius. Here was an end to the exclusive necessity of the keys. 

Why then canonize these men — Peter, Matthew, Paul, etc., etc. ? 
Christ did no such thing, used no invidious distinctions, required of us 
no such things, but absolutely forbade them. In the case of Moses' 
burial, knowing the tendency of Israel to idolatry, God would not suffer 
any one to know where He buried him. God and Christ desire none 
of this man- worship. The fact is, the Apostles were not left to found 
the Christian Church. This Christ had done — "On this rock will / 
build my Church." Here we see that Christ founded and built his 
own Church. If the Apostles founded any, they were not Christ's, 
but their own. And as to be the governors of Christ's Church, this 



THE CHRISTIAN DISPENSATION. 



217 



is far from the truth, as the 18th chapter 15-17, of Matthew, fully 
shows. 

Kingship — Law. When Israel would have Saul for king, God 
would not yield an iota of the right to give laws by which He should 
govern the people, and they were the same that had been in force 
ever since they were a nation. And Saul must write all these laws in 
a book, and understand them himself, and cause the people to under- 
stand and obey them. Nor has God ever surrendered this right to 
any man or any people. It has been, "Hear my words," keep my 
commandments, and not the commandments of men. And so it 
must ever be, for by his word, statutes, ordinances, commandments, 
men are to be judged in the last day. 

Again, as to the work of the Spirit : "He shall teach you all things, 
and bring all things to your remembrance, whatsoever I have said 
unto you." " He will guide you into all truth." " He shall receive 
of mine and show it unto you." Was the Spirit to teach the Apos- 
tles and disciples, then converted, and some others, such as Paul, all 
things, etc., or only the Apostles? That the promise did include 
those present not only, but other true believers, appears evident 
from the following contrast — the world can not receive it, John 14: 17, 
while believers could — but two classes. These promises may be 
claimed by all sincere believers. It nowhere appears that this pro- 
mise insured protection from all errors of judgment, nor from all sin; 
for Paul circumcised Timothy, and shaved his head, which was Ju- 
daizing; Peter was reproved by him, and both he and Barnabas 
disagreed, etc., etc. Peter told the people, on the day of Pentecost, 
that if they repented, and were baptized, they should receive the gift 
of the Holy Ghost, for the promise, the gift of the Holy Spirit, was to 
all believers. 

The Apostles had miraculous gifts imparted to them which were 
also given to other believers in that age. "They were to be wit- 
nesses!" True! for this Spirit would bring to their minds all that 
Christ had taught them as well as what he had done. Doubtless 
Mark and Luke were qualified by this promised aid of the Spirit for 
historians in this matter, having been with Jesus from the beginning. 
All the disciples, with the Apostles, who were in the upper room, 
one hundred and twenty in number, (and women among them,) were 
all with one accord in one place, and were all filled with the Holy 
Ghost. 

Now the promise, as in John 14 : 20, was to all the above at least, 
and would seem to be to others; since "another Comforter" — this 
Spirit was intended for, or is actually enjoyed by all : and is promised 
to all who believe. 

As to this power conferred by the Spirit to teach all Truth, this 
was taught. It came in all its truthfulness and purity from the Spirit. 
Those who went everywhere preaching the Word (which is life and 
truth) spoke this truth; and further, to the Evangelists, as historians 
of what Christ had done and said, He was the remembrance ; so that no- 
thing of truth had been forgotten or withheld. All this truth has been 
faithfully recorded "for our encouragement, reproof, and instruction." 

10 



218 



THE GREAT LAW BOOK. 



Since we know not what Christ did say, except as recorded by the 
Evangelists, we are to receive their, and only their, testimony. Tra- 
ditionary evidence here is not admissible, especially since we are told 
that all truth has through these historians been communicated, etc., 
and just what, and no more than, is necessary. This in letter and spirit 
is to be received and acted upon. Nothing discretionary of all that 
Christ has said, or done, or taught, is left to man, who is not always 
solicitous to be guided into all this truth. We must observe what- 
soever Christ has commanded, Mat. 28 : 20. The Spirit would bring 
all these things to remembrance, and the teachers, whether by word 
or mouth only, or by pen, must also give these all things to be under- 
stood by these "all nations." 

He that hath my commandments and keepeth them, loveth^ne. 
Ye are my friends if ye do whatsoever I command you — whatsoever 
— not what another commands, but just and only what and as I com- 
mand you. For I know what is truth, and when, and how, and 
where, and to whom, and for whom to tell it — obey that, and that 
only. Whosoever therefore shall break one of these least command- 
ments, (by you perhaps supposed trivial, immaterial, whether kept 
or obeyed in just the manner prescribed, or not,) "and shall teach 
men so, he shall be called least in the kingdom of heaven." " Him," 
Christ, "shall ye hear in all things whatsoever He shall say unto 
you." 

Now be it remembered ! This is a plain, feasible, reasonable way 
pointed out for men to walk in. There is no risk while walking in 
it, nor is the responsibility less than if they had been left to the guid- 
ance of selfishness and ignorance. What ingratitude and rebellion 
not to walk in it ! How criminal to adopt and follow after the com- 
mandments of men ! The word, Christ's sayings and doings, are spi- 
rit, and they are life. 

Prom the above may be seen the folly and wickedness of all who 
proclaim that Christ has not left specific directions both as to faith 
and practice, for the guidance of his children. Folly, because, "it is 
not in man that walketh to direct his steps;" wickedness, because of 
the unbounded evil which such license produces ; forming divisions 
both in civil and ecclesiastical affairs — resulting in the numberless 
sects and parties which produce evil and that continually. The 
Apostles, it appears, assumed nothing more after the ascension. They 
did not even venture to decide as to circumcision with the aid of other 
brethren ; nor is it certain that they often met, all of them, or had 
much if any concert of general or particular action. They were to 
be witnesses of what Christ said and did. 

Who mat preach it? 

" Let him that heareth say, ' Come.' " Eev. 22 : 17. 

Priests. 

The fault is not with G-od that the Priesthood has since the flood 
been a source of evil. Tt was an ordinance of heaven — a good in it- 



THE CHRISTIAN DISPENSATION. 



210 



self; which has accomplished the main design intended, in spite of 
the abuses. "Where was there ever a good that Satan has not la- 
bored to subvert? The Patriarchal Priesthood, what feature of it 
tended to corruption? — followed out according to God's design, and 
no hierarchy could possibly grow out of it. It is true the devil insti- 
gated his servants to construct out of, and build upon it, pagan ido- 
latry and superstition, with all their abominable rites and ceremonies. 
So also have they aped Jehovah in giving their sacred books, but this 
is no objection to G-od's true Book. The Priesthood, confined to the 
heads of families, or of tribes, or clans, such as Abraham's, etc., could 
not grow into an oligarchy any the more for being an ordinance of 
heaven. Any thing might be claimed to subserve such an interest, 
though purely political. 

Nor could the Jewish Priesthood, for God confined it to one family 
or tribe of Israel. The high priest was confined to the house of 
Aaron — the eldest son, and this order was hereditary. An assump- 
tion of others, as in the case of Uzzah, was punished by God with 
death. So it would not be likely to excite either the cupidity or the 
ambition of any body. And the fact, that Satan's priests have im- 
proved upon the idolatrous, superstitious rites and ceremonies, is no 
argument against it. 

The Christian Priesthood, including all the faithful, could hardly 
be conceived capable of being perverted, yet the Papacy has grown 
out of it by the help of Satan's Priesthoods. 

The office of a Priest is as early almost as the first human sinner. 
Man sinned; propitiatory sacrifice was instituted, which required 
priests, altars, and victims. 

All through the Patriarchal age, both post and Antediluvian, the 
head of a family, the patriarch of a tribe, the leader of a band, asso- 
ciated for self-defense or otherwise, a king, governor, ruler, in certain 
circumstances officiated in this capacity. But this had nothing to do 
with preaching or prophesying. The priests were neither the one 
nor the other. Their duties were distinct. 

In the Jewish economy, the people had their leader — a Moses, 
Joshua, etc., etc. They had their priests, their Aarons, and Levites. 
They had also their prophets or preachers. The former, relating to 
ritual services, were always appointed especially to their work, accom- 
panied by various imposing ceremonies. So in all former time. 

But prophets, preachers of the Gospel, were never appointed, and 
commissioned, except as between the individual and God himself, 
and this without ritual, or any visible ceremony. 

Priests were never appointed to prophesy or preach by any visible 
or outward sign or ceremony, although they might do both, even 
while officiating as priests, if moved to do so. 

Any individual, in any and all time, has had the right, the God- 
given right, to become a mediator, a pacificator, a days-man between 
offended Deity and offending man, an instructor to teach, a minister 
to serve, a watchman to warn, a shepherd to lead and supply, an 
intercessor, an exhorter, a publisher of peace and good tidings, good 
will to men, etc., etc., at any time, in all places, under all circum- 



220 



THE GREAT LAW BOOK. 



stances, receiving his commission from, and being accountable only 
to God, for the right improvement of the trust ; provided always that 
he, or they, do not violate or interfere with the inalienable and God- 
given rights of any other man. Being amenable to God, implies 
right action on the part of the candidate or laborer. 

"But," says the objector, "this would be opening a door for the 
propagation of all heresy, immorality," etc., etc. No, not quite; a 
man must not so exercise this liberty as to violate any of the com- 
mands of Godj which are always binding upon him. 

" But how would men know the sincere friends of man, and the 
servants of Satan — the preacher of errors, and the preacher of right- 
eousness?" They would learn that fact now, just as they did then, 
by their fruits : if the thing should come to pass, which was predicted ; 
that would evince from whence came his mission. 

So God has ordered it in every dispensation, relating to those who 
preached or prophesied. 

The priests were never commanded to " go preach the Gospel to 
every creature," as Christ's ministers are. 

Neither were the prophets, nor any people, commanded to go with 
a Gospel, and evangelize all nations, or any one nation in particular. 
They were to open their mouth, and God would fill it ; for the time 
being, He would prepare the message to be delivered for present 
emergency, and so of all emergencies. 

If a prophet should speak presumptuously, he must answer it to 
God. 

The minister, or friend-servant of Christ, is commanded to "go 
preach," and preach a certain Gospel, a specified message, which 
was furnished to his hand, always the same, for all people, in all 
time, through all the world. It is the message, at home and abroad, 
in the forum, the tabernacle, the sanctuary, the synagogue, the tent, 
the highways and hedges, the hill-top and deep valley. It never 
grows old, nor becomes stale ; is always potent to its object, always 
appropriate, healthful, for it is the wisdom of God, and the power of 
God to the salvation of men, and the destruction of Satan's kingdom. 

This message every body may read and understand; every body 
should receive, love, and practise it; every body should preach it, 
now, and as long as life lasts. 

God never gave an exclusive right to preach it to any favored class 
of men, self-constituted at first, or self-perpetuated, as the case must 
be ; for nowhere does He create the distinction between his followers. 

Nor could He with safety create such a distinction. It is contrary 
to both analogy and experience, to common justice and benevolence. 

Here is a good, an infinite good, designed to bless all mankind, 
and so easy to be understood, that "a wayfaring man, though a fool, 
need not err therein ;" so easy to be told, that " he that heareth," 
can and may " say come ;" any body who will, may carry and deliver 
this message. Nobody has a right to forbid him, or to prescribe the 
how, the where, the wherefore, or any thing about it ; all who will, 
may go and preach it ; nobody who is unwilling shall be forced to 
go ; there is to be no compulsion either way, or by any body. 



THE CHRISTIAN DISPENSATION. 



221 



As the message is to all, it is competent to all to proclaim it as 
they go, as sent by its Author, and no one else. They have to do 
with this Author, and no one else ; just as it was with ancient 
preachers, prophets, etc., etc. 

As we have no further need of expiatory sacrifices, so we no 
longer need priests to offer them. 

Away with them then, now and forever. At first they had their 
place, and were of use, even in pagan lands, as they typically pointed 
to Calvary's sacrifice. But oh ! their enormities, their devices, their 
extravagances, their expenses. Had we but the ten thousandth 
part of what has been spent by them, the whole world might, within 
five years, possess a Bible; be able to read and understand it; be in- 
structed, classically, in the arts and sciences, history, providence, and 
redemption, etc., etc. ; and have and control their own paradise, palace, 
gardens, groves, lawns, fountains, flocks, herds, fruits, etc., etc. 
Yes, an earthly paradise indeed, as exquisitely beautiful, profitable, 
soul-satisfying, as might be conceived of in this world. 

Yes, away with all such priests; for they are the devil's, not 
Christ's. Christ's ministers or priests, are more than those in ancient 
times ever were. They are kings as well as priests, "kings and 
priests unto God:" kings, to administer Christ's government, accord- 
ing to his commandments ; priests, to offer up to him broken and con- 
trite hearts only. All other priests are the devil's. 

Let the distinction between priest and preacher, in the common 
acceptation of the terms, be kept in view, and there will be less diffi- 
culty and obscurity in the matter. The former was always encum- 
bered with rituals, human ordinances, observances. The latter never, 
as a rule ; nor do we now recollect any temporarily established ex- 
ceptions, general in their application, but always special for the time 
being, and for specified cases. We speak of the principle, generally, 
not stopping to ascertain, as might easily be done, what and how 
numerous the exceptions to the rule may be. 

Christ has installed no aristocracy in his family, nor invidious dis- 
tinctions among them, raising one above another, or placing him be- 
yond mutual dependence on and obligation to every other brother. 
No one is, or can be more honorable, as the world counts honors, 
than another ; no one can be lord or master over another; all are 
brethren. Christ is the head, the Lord, and Master, and He alone. 

All Priests, when we except God's, namely, the Patriarchal and 
Jewish, have always been arbitrary and exorbitant in their demands, 
ostentatious and loud in their pretensions, arrogant, overbearing, and 
cruel in their assumptions. Go to all pagan, idolatrous priests, go 
to the Papal and the Greek priesthoods ; and what in Satanic atrocities, 
frauds, and demands can equal them ? Let the sighs, and groans, 
and tears of the inquisitions, the more secret pit-falls, and prison, and 
palace-pits, the fires and persecutions of the Jesuits, etc., etc., of the 
last eighteen centuries answer. Surely, the Eomish Papacy has out- 
done all her sisters in their piracies upon the education, the morality, 
the very manhood, and every vestige of the image of Jehovah, of all 
her votaries, so that she now stands forth, justly entitled to the name 



222 



THE GREAT LAW BOOK. 



of the Beast of the Apocalypse — the whore of Babylon — the mystery 
of iniquity ; she that is, ere long, like a mighty mill-stone, to be cast 
into the depths of the sea. And who should not hate this whore of 
so many abominations, and pray, Lord ! haste the time of her fall, 
that Christ's Kingdom may no longer be impeded by her opposition 
in its onward march to universal victory and glory ? 

God's prophets made no exorbitant demands ; and Christ's ministers 
do not ; but the devil's too often demand, deceive, and oppress. 

The Levites, it is claimed by some, were appointed by G-od to 
preach to and instruct the people. And what if they were ? They 
lived and acted in another, not the Christian Dispensation. What- 
ever their peculiar duties might have been, they are no precedent or 
example for us, unless Christ has expressly indicated it by word or 
act, which He has never done. The general law to the Jews on this 
point, was to teach diligently the things of GTod to their children, etc. 
This was to every individual Jew, whether priest or people. Nor 
are we at liberty to take as proven, any assertion respecting their 
sacerdotal duties, which is not expressly commanded by G-od. Nor 
is it enough that He has commanded them to teach the people, for 
He commanded others also, with equal explicitness to publish abroad 
his works and ways. It should be remembered that the peculiar 
office of a Levite, pertained to the Jewish rituals and ceremonies, not 
to prophecy or preaching. This is too evident to need proof. Moses 
wrote and preached, but did Aaron write and preach as much ? The 
prophets wrote, preached, and instructed the people, but did the high 
priests, and the Levites generally, do it more than the rest of the 
Jews? or was there a particular class, set apart, with directions pecu- 
liar to themselves, to preach to and instruct the people in the way of 
holiness and peace ? We say, there was not, and never had been. 

There was a class of people, called prophets, who foretold, or pre- 
tended to foretell, future events, and who also warned and exhorted 
the people ; even wicked men did this, and pretended to do it in the 
name of the Lord. But G-od says He did not send them all. . Many 
were the prophets of Baal. There were others, prophets or preachers, 
who made no pretensions to prophetic foresight. So it always had 
been, then was, and since has been. All men were to spread abroad 
the works and ways of God, and the ministers of God were to be 
known, not by any outward sign, or visible manifestation, but by the 
works they should do, and the words they should speak. By their 
fruits it could be known whose ministers they were, God's or the de- 
vil's. See particularly all of God's instructions, both in the Patriarchal 
and Jewish Dispensations. Both alike were and are broad enough 
for all to preach the word, being instant in season, and out of season ; 
warning every man, night and day, to depart from iniquity and do 
good. 

It is said, the Levites had the care of the educational interests' of 
the people. So they had the care of the temple, and had certain 
duties specifically marked out. One was by explicit command, and 
both were matters of history. The former is more a matter of history, 
than of express and peculiar command. 



THE CHRISTIAN DISPENSATION. 



223 



Let it be distinctly understood, now and ever, that we, as Christians, 
have nothing to do with Jewish rites and ceremonies, Jewish temples 
and synagogues, Jewish altars, offerings, and priests, than we have 
with Patriarchal or Pagan, all of which ceased when Christ abolished 
them, by the offering up of himself, a sacrifice once for all. We have 
no right to reason from analogy of the past any more than the Jews 
had, from what God had commanded for Patriarchal purposes. A 
Jew that was not of the family of Levi, could not as before offer, 
every man for himself, a sacrifice, on an altar of his own formation ; 
bat he must now go to Jerusalem, and let a Levite do it for him; and 
because God commanded it, so now all of Christ's followers are com- 
manded to "go, preacli the Gospel to every creature,' and each must do 
it himself, responsible only to God, as were those in Patriarchal times, 
and the Levites in their day. No one who loves God is to wait for 
a license from his fellows, for his conversion is a license to go and 
preach, by divine appointment, as a Levite was to serve at the altar 
and the temple, by divine appointment. These appertain each to 
their particular dispensation. 

Should it be said that the Levites were commanded to read the 
Scriptures in the temple and synagogues, and have charge of the 
singing, as parts of devotional exercises, we answer, that God com- 
manded the kings of Israel to write the Law in a book, and read in 
it every day of their lives. Christ, and others, read the Septuagint 
in the synagogues; and did God or Christ ever forbid that any body 
should do the same ? Rather is not the reading of the Scriptures every- 
where enjoined ? Then, if any body may, and every body ought to 
read them, are they not under obligation to communicate, as far as 
may be, of the knowledge which they have acquired? 

The fact is, all this exclusiveness demanded by "the clergy," is 
impious. It is that shutting up of the Kingdom of Heaven, con- 
demned so sharply by our Lord. These self- constituted deities are 
the blind leaders of the blind. Christ has set up his Kingdom, and 
established rules and governments, and these assumers trample on 
both, and institute rules of their own, and enforce them with anathe- 
ma maranatha. 

The work of the Apostles and disciples, then living, together with 
all who should thereafter live on the earth, was to go forth, baptize, 
and evangelize all nations. Although the Apostles were to be wit- 
nesses for Christ, and some of them historians, or the mediums to be 
employed by the Holy Spirit to write the word of the Spirit as He 
would direct them ; yet their main object was to spread as far and 
as rapidly as possible, the word of life, that all might come to an 
acknowledgment of the truth. Their commission was not to gather 
into organized bodies the believers, but to christianize the world. 
To this end they must consult and devise ways and means to bring 
under the sound of the Gospel, in the most favorable circumstances, 
all their fellow-travellers to the bar of God ; where each would give 
account of himself for the deeds done in the body. 

It must be kept in mind that the order or rules for the government of 
Christ's Church, here on earth, have all been fixed with the most 



224 



THE GREAT LAW BOOK. 



exact particularity, never to be altered, or deviated from, in a single 
feature ; nor did the Apostles, or the primitive Christians, attempt 
it. It was for the Head of the Church to do all this, as He had done 
it in all past time. Hence we find that all true believers, and no 
others, constituted this Church. In it necessarily there could not be 
any who were not the true friends of the Redeemer, and Christ 
knew who such were. There was not, nor did He intend there ever 
should be, a visible organization of these his people, any more than 
there had formerly been, (namely, from Adam to Christ, ) and in fact, 
any organization, or successful attempt at it, would be impossible ; lor 
G-od alone knew what was in the heart of man, and He alone is com- 
petent to such a work, and only the born again could be admitted 
into his Kingdom — his Church. 

But He never has, and never will have, such visible organizations. 
Consequently all pertaining to this Church, all relating to its consti- 
tution, establishment, and rules of conduct, are from Christ alone, as 
found in the history which the Holy Ghost has caused to be written 
and handed down to us. Thus far all till Christ ascended on high, 
is wholly his work, distinct from the works of the Apostles, which 
had reference to their converting polity. It is impossible to organize 
visibly the true Church — the Kingdom of Heaven, while the right- 
eous and the wicked dwell together in this world. Christ, in his 
dispensation, arranged every thing pertaining to his house, his peo- 
ple — how they should act, and the rules by which they should be 
governed. He desired to establish his Kingdom, and to extend it 
from sea to sea, which must be done by preaching the Gospel of the 
Kingdom to every creature. Consequently He designates who should 
be co-laborers with him in this great work, and commissions all 
whom He may receive into this his Church or Kingdom, or who may 
be born again, to go and preach this Gospel, baptizing, etc., and thus 
evangelizing to himself all peoples and nations under the whole 
heavens. About this the Apostles had nothing to do. No calling, 
examining, ordaining, or commissioning from men, or any set of men, 
was necessary, or admissible. Man knows not who or what his fel- 
low is to any such extent as to be competent to this work. Hence 
Christ has left to them no discretionary power, nor does He concede 
to them the right to interfere in the least particular in the matter. 
Nor did the Apostles and primitive Christians ever attempt it. All 
their arrangements had respect to bringing men into Christ's King- 
dom, and not to organizing his members. "When one was converted, 
he wanted that every body else should be, and agreeably to his di- 
vine commission to go preach, etc., he went and proclaimed the 
glad news of redeeming love. No one had a right to say to him, 
Stop ! let me examine you, commission or ordain you, nor even to re- 
quire liim to show the divine commission then in his possession. Nor 
has Christ given any one the liberty to dictate to that brother where or 
what he shall preach, nor that he shall make this or that profession, 
subscribe to this or that creed, or come under this or that rule, insti- 
tuted by any human society. No, he hears and obeys Christ's call — 
takes his commission, and goes forth under him as his only captain 



THE CHRISTIAN DISPENSATION. 



225 



or Lord, being amenable to him only for the faithful discharge of the 
duties of his high calling. So far the organization is complete, and 
altogether from Christ, and according to his own appointment. And 
it should be particularly observed that there is a universal and fixed 
equality existing among all the brethren. All were to preach and 
baptize, all might partake of, administer, or distribute the elements 
of the Eucharist, and all might and must treat with an offending 
brother, complain of and prosecute him before the Church. But 
wherein does the discretionary power of the Apostles, disciples, and 
subsequent brethren consist? and what are the restrictions which 
Christ imposed on all his children, in all after-time, as alluded to 
above ? 

The Discretionary Power of the Apostles consisted in this ; 
namely, devising and adopting regulations by which Social Wor- 
ship might be enjoyed, and for the ingathering of the world estranged 
to Christ into the fold, his Church ; not into the societies or assem- 
blies, which might be gathered for the purposes above alluded to, 
but merely that they might be born again, and brought into Christ's 
Kingdom, and set at the important work of bringing all men to 
Christ. Consequently it was competent for the Apostles, and the 
brethren of that day, to do as they should then think most condu- 
cive to this great work, not inconsistent with the rules or restrictions 
given by Christ himself. They could designate one or more to pro- 
cure a convenient place for public worship, and every appendage to 
it, who might only for the time being have a general superintendence 
of these assemblies for public worship, composed of both saints and 
sinners, as the case might be; but not to the exclusion of any 
watch and care of the whole brotherhood, and of their equal right 
to participate in all the exercises, both of speaking, praying, and 
singing engaged in by any. And the brethren in all subsequent 
time, might enjoy the same liberty both as to times and manner of 
worship and other religious exercises, as times, places, and other 
circumstances might seem to them necessary, only under Gospel 
restrictions. 

Yes, all were to preach the Gospel of the Kingdom. Go and preach 
it everywhere, to every creature. Preaching is publishing a fact. 
The Apostles preached, as they went, one to another, and proclaimed 
the resurrection to those who had not yet seen their Lord. Pro- 
claiming good news is preaching. All who hear it may preach. 
" Let him that heareth say, come." Yes, even women preached in 
the days of the Apostles. Even the once wicked Mary Magdalen was 
honored with the privilege of preaching the first Gospel sermon after 
the resurrection of Christ. Her text was, that she had seen the Lord, 
who told her: " I ascend unto my Father and your Father, to my God 
and your God." Then the other women who were with her, were im- 
mediately employed in the same blessed work. And thus it was, more 
or less, with them both publicly and privately during the age of the 
Apostles. There were in that time many deaconesses in the Church, 
who also performed other services for the brethren, as they had during 
the three years of Christ's ministry on earth. Although their sex was 

10* 



226 



THE GREAT LAW BOOK. 



not represented in the apostolic class, yet they were no less honored 
with and benefited with as intimate communion, as any one of them. 
They were last at his death and first at the crucifixion, tendering their 
sympathies, if nothing else, when but one apostolic brother dare be 
present. 

In the Jewish dispensation women preached, prophesied ; there 
were prophetesses as well as prophets. Nor is there a single in- 
spired prohibition on record against women's preaching the Gospel. 
Indeed, the command, Go ye, preach and baptize, or disciple all na- 
tions, was given as really to the holy, believing women as to the men. 
If the command was not restricted to the eleven Apostles, then it 
applied to women. And if restricted to the Apostles, then women 
have a right to do in this matter all that any brother could lawfully 
do, and no more. 

Those texts, so often quoted from Paul's discourses, to show that 
women should not preach the Gospel, are entirely irrelevant, as they 
apply only to the meetings of the brotherhood, the baptized, and not 
to the meetings of unbelievers, where only one or more believing brother 
or sister maybe present to preach — to disciple men. "When the Twelve, 
the Seventy, two by two, were commanded to go, it was to say, the 
Kingdom of Heaven is at hand. This was good news, and every body 
might spread it abroad. So now, every body may tell the story of 
the cross, of the prophecies respecting Christ, of his coming, labors, 
sufferings, death, and the legacy He left his people ; as also the in- 
vitations he gave to all who would, to come unto him and receive 
eternal life. This work all the faithful are required to perform. It 
was at first, and should now be, the main object of preachers, the 
friends of Christ, to disciple men, women, and children ; to bring all 
men to a knowledge of the feet that Jesus Christ is the Saviour of the 
world, thereby to induce faith and good works. It was not so much 
that the brethren might be edified and instructed ; for it was under- 
stood by all of them that each, for himself, was under obligation to 
preach, and gather in others, lest he himself might be a cast-away. 
Paul could say: ""Woe is me if I preach not the Gospel." So might 
all have said, for all had freely received the light, and should as 
freely and promptly give it. 

And each and all of the believers were at liberty, as each and all 
now are. to go anywhere and preach to all who wished to hear, 
either in their own houses, a hired house, or in the streets, groves, or 
fields ; and if an individual should build a meeting-house, or others 
should build one for him to preach in. to whomsoever might come in, 
that all might be converted from Satan's kingdom to God's, he would 
have a right to do so, and no one would be at liberty to call him to 
account for so doing, nor to interrupt him in his work. It would be 
optional with him to invite, or not, any brother to occupy his place. 
But remember, the persons composing these assemblies are supposed 
to be unconverted men and women ; although there might be a few 
of the other class, as by accident, not as of common occurrence ; for 
in primitive times all the believers went, everywhere, preaching, not 
hearing ; and it should mainly be so now at this class of meetings, 



THE CHRISTIAN DISPENSATION. 



227 



till all men should have heard the good news of salvation. And 
every body can see that there is no need of civil, judicial, or ecclesi- 
astical organizations for all this. Nor would it be possible to have 
any, because none of the congregations could be bound. No one 
was obliged to come and hear, no one was obliged to stay and hear, 
nor ever to repeat his visits to such places. All such assemblies 
would be ephemeral. And, should any member of them become a 
convert, the preacher had but to baptize the believer, when he also 
would become under a like obligation to imitate the example of him 
who had been instrumental of bringing light to his mind, and truth 
to his soul. 

But there is another kind of meetings, which was common in pri- 
mitive times, and should be common at the present time. "We mean, 
meetings of the brethren, when all of a certain city or locality met to 
instruct and be instructed, to edify and be edified. This was for 
mutual benefit, when the diversified talents of the whole brotherhood 
were to be exercised, for mutual edification, improvement, and in- 
struction. These meetings were at first more accidental, if we may be • 
allowed the expression, than otherwise. They were nobody's meetings 
in particular, or in such a sense that one man, or even two or three, 
could control them, or lord it over others. But all the brethren, 
one by one, might occupy the time. If a stranger, even from a dis- 
tant country, were come in among them, he would of right be as 
much a member of that body then present, as any resident could be ; 
for it would be only the gathering together of the different members 
of the body, Christ alone being the head. Here, indeed, obtained a 
practice of considering one or more, in each place, of their resident 
members as elders, among the Jews, and Bishops, mainly among the 
G entiles, perhaps, for there was not exact uniformity on this point in 
those days. These meetings were for the faithful, though probably 
not to the exclusion of all others. On these occasions they consulted, 
broke bread, taught, and learned. The breaking of bread was also 
common, while brethren went from house to house where only but two 
or three were gathered together. Baptism was performed at all times, 
and on all occasions, when converts were made, and by any of the 
brethren. 

Nor was there any other visible organization of these assemblies, 
or the brethren. Nor were there local brethren connected with any 
other similar assemblies in other places. These were meetings of 
Christ's friends, and are the kind of meetings which Christ sanctioned 
on the first day of the week, during the forty days he was on the 
earth after his resurrection. These meetings were composed of all 
the faithful of a particular place, and they were all preachers, met for 
mutual benefit, and for mutual and equal help, as far as their capa- 
cities would admit. They had not assembled to convert men, but to 
edify, instruct, help, and encourage those who had been converted. 
There should now be everywhere Biblical Schools, to instruct the 
old and the young in the arduous work of preaching the Gospel, to 
teach those who needed instruction in the doctrine, the ordinances, 
and the discipline of Christ's family. The other kind of meetings, 



228 



THE GREAT LAW BOOK. 



that where one or more should preach, was to call men to attend to 
the concerns of the soul, and a belief in, and the reception of Christ. 
The former were a kind of Bible schools, in which to learn more of 
G-od, of his word, and of the means of bringing men to Christ. In 
these meetings there was room for the exercise of the various talents 
in the Church, whereby all were edified. 

As to looking after, instructing, and training up the lambs of the 
flock, or new and ignorant converts, this was the work of every true 
Christian, and should be added to the instruction of the family, and 
these Christian meetings, these Bible schools, with competent teach- 
ers in every town and city, where converts should be found, are of 
vast importance, that all might become well qualified for their work. 

Again, Christ preached to the multitudes everywhere, and so did 
his disciples. Both He and they always addressed them in a man- 
ner to catch them, to arrest attention, and to convict of a truth, and 
bring them into the kingdom, or to a belief that Jesus Christ was the 
Messiah. Read Peter's sermon at Pentecost, also Paul's at Mars' 
Hill, and all through the lives of those good men. When the supper 
'was ready, and all was ready, Christ (as in the parable) sends forth 
his servants to call, invite, bid to the feast, the wedding, that is, preach 
the G-ospel that men may, by hearing and knowing it, believe, and 
be saved from their sins. Here, then, was one work. Christ was a 
fisher of men. He chose a few to go with him, and thereby learn to 
become fishers of men also. This they learned and practised as they 
had been taught. 

But when we examine all the sermons of Christ, and of the Apos- 
tles and disciples, as in the New Testament, we are struck with the 
uniformity of their character, which could but have been intentional. 
The public meetings, where preaching was going on, consisted mainly 
of unbelievers ; and for the obvious reason, all the believers were 
•' scattered abroad," preaching in the field, which was the world. 
In these meetings persuasives to belief and action, while in the meet- 
ings of believers persuasives to practise what one had already learned 
and believed, were the more common, because more appropriate. 
And these meetings of believers were more secret. Christ taught his 
disciples in regard to the things of his Kingdom, and moral action, 
after as well as before his crucifixion; and his sermons on these oc- 
casions were different from those given to inquirers, the thoughtless 
and unbelieving. The same may be said of the Apostles. When 
Christ would rebuke a believer, it was not before the multitudes. 
Paul did not rebuke and blame Peter before a mixed assembly. 

We by no means intend to teach, that those who went and preached 
— to invite, to call, to say, come, did not teach ; for Christ and the 
Apostles and disciples both taught and called. The preachers, all 
believers, were to both preach and teach as they had ability. And 
teaching, instructing, is also preaching, and the work of all the faith- 
ful in their appropriate place, determined by the character of their 
hearers. What we mean is. a far greater prominence in all the public 
discourses and efforts of believers in Christ's and the Apostles' times 
appears to have been given to calling and gathering in to the king. 



THE CHRISTIAN DISPENSATION. 



229 



dom, reserving the instruction into the order and doctrines of Christ's 
house, the exhortations, encouragements, and rebukes of one another, 
to other and more private occasions. 

Nor is it intended, by these remarks, to show that the two classes, 
believer and unbeliever, were always distinct, and that therefore a 
transition from one part of ministerial duty to another was never ad- 
missible, for this would not be true. There were usually two or 
more of the believers together on their missionary tours ; and the ob- 
ject of all who might be in the presence of unbelievers, whether found 
singly or in collected bodies, was to secure, if possible, their con- 
version to Christ. To this end all that any of the preachers might say 
tended. They should not stop to preach to those in the ark of safety, 
while multitudes around it were drowning. 

And so should it be at the present time. There are now as many 
out of the way of salvation, it is to be feared, in proportion to those in it, 
as there were eighteen hundred years ago, when Christ said : " Go ye 
into all the world and preach." And yet nineteen twentieths of the 
professors stay at home, or build churches, and go once a week to take 
their ease in them, while one of their number will preach two thirds 
of the time to them, to make them feel well and right too, if it crosses 
not their inclinations, and a part of the other third to the unbeliever, 
and the rest of the time nobody can tell to whom, perhaps. This is 
not the way to bring forward the millennial day. This is not the 
way that Christ and his early followers did. 

The work now to be done is, to make every true believer choose 
his field of labor, according to the best light, with Christ's constitu- 
tional charter in his hand, he can obtain ; and then to set himself at 
work in it, in the fear of God, and with all fidelity, in view of the 
account he must give to God, and not to man, or a body of men. He 
is not only to pull men out of the fire, but, as he has opportunity, to 
prescribe the best remedies for healing the wounds sin has made, and 
teaching the subject, so that he may be qualified to go and do like- 
wise. The first need not stop to gather his subjects into a visible 
organization, with masters over them to say whether they may go 
preach, or when or where they shall go, or how they shall preach ; 
but the same commission which authorizes and instructs the former, 
authorizes and instructs the latter. No one is to stop and do this, 
and lord it over God's heritage. 

But, it is said, some visible act, or sign, as a bond of union is ne- 
cessary, by which to know the children of God. We have no evi- 
dence that this was then considered necessary. And why should it 
be now ? Then Christ's sheep heard his voice and followed him. 
This following alone was so significant, that no other sign was ne- 
cessary. To follow Christ was to deny themselves, and do the things 
which He commanded ; and was not this distinction enough ? Bap- 
tism, into Christ's name, was surely significant. 

But, let us see whether some other harmless sign of membership 
with Christ's family may not be added. Suppose that after a person 
is born again, and has been baptized into the name of the Father, the 
Son, and the Holy Ghost, we cause him to sign some articles of faith, 



230 



THE GREAT LAW BOOK. 



and a covenant to associate and walk with every other believer ; 
could that be any more significant than the two great signs of Dis- 
cipleship, Baptism, and the partaking of the Lord's Supper ? And 
does not a belief in Christ, and obedience in these things, imply all 
the rest necessary to a sufficient bond of union ? Can any addition 
make it more apparent? And would not further demands awaken 
dislike, opposition, and serve to sunder rather than unite, to darken 
rather than illuminate ? At first thought we were rather disposed to 
yield this point a little ; but the more it is examined, the firmer is 
our conviction, that we ought to leave it where Christ left it. 



The Great Commission. 

" As my Father hath sent me, even so send I you." John 20 : 21. 

The Twelve sent out 

Luke 9 ; Mat. 10. Then he called his twelve disciples together, 
and gave them power and authority over all devils to cast them out, 
and to cure diseases and all manner of sicknesses. 

These twelve Jesus sent forth by two and two to preach the king- 
dom of God, and commanded them saying : 

Mat. 10; Mark 6 ; Luke 9. Go not into the way of the Gentiles, 
and into any city of the Samaritans enter ye not. But go rather to 
the lost sheep of the house of Israel. And as ye go, preach, saying, 
The kingdom of heaven is at hand. Heal the sick, cleanse the lepers, 
raise the dead, cast out devils : freely ye have received, freely give. 
Provide neither gold, nor silver, nor brass in your purses ; nor scrip 
for your journey ; neither two coats, neither shoes, (but be shod with 
sandals,) nor yet staves, neither bread, for the workman is worthy of 
his meat. Into whatsoever city or town ye shall enter, inquire who 
in it is worthy ; and whatsoever house ye enter into, there abide till 
ye depart from that place. And when ye come into an house, salute 
it. And if the house be worthy, let your peace come upon it : but if 
it be not worthy, let your peace return to you. And whosoever will 
not receive you, nor hear your words, when ye depart out of that 
house or city, shake off the very dust from under your feet, for a testi- 
mony against them. Verily I say unto you, it shall be more toler- 
able for the land of Sodom and Gomorrah in the day of judgment, 
than for that city. 

Mat. 10. Behold, I send you forth as sheep in the midst of wolves; 
be ye therefore wise as serpents, and harmless as doves. But beware 
of men : for they will deliver you up to the councils, and they will 
scourge you in their synagogues. And ye shall be brought before 
governors and kings for my sake, for a testimony against them and 
the Gentiles. But when they deliver you up, take no thought how 
or what ye shall speak, for it shall be given you in that same hour 
what ye shall speak. For it is not ye that speak, but the Spirit, of 
your Father which speaketh in you. And the brother shall deliver 



THE CHRISTIAN DISPENSATION. 



221 



up the brother to death, and the father the child : and the children 
shall rise up against their parents, and cause them to be put to death. 
And ye shall be hated of all men for my name's sake : but he that 
endureth to the end shall be saved. But when they persecute you 
in this city, flee ye into another : for verily, I say unto you, Ye shall 
not have gone over the cities of Israel till the Son of man be come. 
The disciple is not above his master, nor the servant above his lord. 
It is enough for the disciple that he be as his master, and the servant 
as his lord: if they have called the master of the house Beelzebub, 
how much more shall they call them of his household ? Fear them 
not therefore : for there is nothing covered that shall not be revealed ; 
and hid, that shall not be known. What I tell you in darkness, that 
speak ye in light : and what ye hear in the ear, that preach ye upon 
the house-tops. And fear not them which kill the body, but are not 
able to kill the soul : but rather fear him which is able to destroy 
both soul and body in hell. Are not two sparrows sold for a farth- 
ing ? and one of them shall not fall on the ground without your 
Father. But the very hairs of your head are all numbered. Fear 
ye not therefore, ye are of more value than many sparrows. Who- 
soever therefore shall confess me before men, him will I confess also 
before my Father which is in heaven. But whosoever shall deny me 
before men, him will I also deny before my Father which is in heaven. 
Think not that I am come to send peace on earth ; I came not to 
send peace, but a sword. For I am come to set a man at variance 
against his father, and the daughter against her mother, and the 
daughter-in-law against her mother-in-law. And a man's foes shall be 
they of his own household. He that loveth father or mother more 
than me, is not worthy of me : and he that loveth son or daughter 
more than me, is not worthy of me. And he that taketh not his 
cross, and folio weth after me, is not worthy of me. He that findeth 
his life shall lose it ; and he that loseth his life for my sake, shall find 
it. He that receiveth you, receiveth me ; and he that receiveth me, 
receiveth him that sent me. He that receiveth a prophet in the name 
of a prophet, shall receive a prophet's reward ; and he that receiveth a 
righteous man in the name of a righteous man, shall receive a righteous 
man's reward. And whosoever shall give to drink unto one of these 
little ones, a cup of cold water only, in the name of a disciple, verily, 
I say unto you, he shall in no wise lose his reward. 

The Seventy sent out. 

Luke 10. And the Lord appointed other seventy also, and sent 
them, two and two, before his face, into every city and place whither 
he himself would come. Saying unto them: the harvest truly is 
great, but the laborers are few : pray ye therefore the Lord of the 
harvest, that he would send forth laborers into his harvest. Go 
your ways : behold, I send you forth as lambs among wolves. Carry 
neither purse, nor scrip, nor shoes : and salute no man by the way. 
And into whatsoever house ye enter, first say, peace be to this house. 
And if the son of peace be there, your peace shall rest upon it : if not, 



232 



THE GREAT LAW BOOK. 



it shall turn to you again. And in the same house remain, eating 
and drinking such things as they give : for the laborer is worthy of 
his hire. Go not from house to house. And into whatsoever city ye 
enter, and they receive you, eat such things as are set before you. 
And heal the sick that are therein, and say unto them, The kingdom 
of God is come nigh unto you. But into whatsoever city ye enter, 
and they receive you not, go your ways out into the streets of the 
same, and say, Even the very dust of your city which cleaveth on 
us, we do wipe off against you : notwithstanding, be ye sure of this, 
that the kingdom of God is come nigh unto you. But I say unto 
you, That it shall be more tolerable in that day for Sodom than for 
that city. Wo unto thee, Chorazin! wo unto thee Bethsaida! for if 
the mighty works had been done in Tyre and Sidon, which have 
been done in you, they had a great while ago repented, sitting in 
sackcloth and ashes. But it shall be more tolerable for Tyre and 
Sidon at the judgment, than for you. And thou, Capernaum, which 
art exalted to heaven, shall be thrust down to hell He that heareth 
you, heareth me ; and he that despiseth you, despiseth me ; and he 
he that despiseth me, despiseth him that sent me. 

Return of the Twelve. 

Mark 6. The Apostles gathered themselves together unto Jesus, 
when they had returned, and told him all things, both what they 
had done, and what they had taught. And he said unto them: 
" Come ye yourselves apart into a desert place and rest awhile." 

Return of the Seventy. 

Luke 10. And the seventy returned with joy, saying, Lord, even 
the devils are subject unto us, through thy name. And he said unto 
them : 

I beheld Satan as lightning fall from heaven. Behold, I give unto 
you power to tread on serpents and scorpions, and over all the power 
of the enemy : and nothing shall by any means hurt you. Notwith- 
standing, in this rejoice not, that the spirits are subject unto you ; 
but rather rejoice, because your names are written in heaven. 

I thank thee, 0 Father, Lord of heaven and earth, that thou hast 
hid these things from the wise and prudent, and hast revealed them 
unto babes ; even so, Father ; for so it seemed good in thy sight. 
All things are delivered to me of my Father ; and no man knoweth 
who the Son is, but the Father ; and who the Father is, but the Son, 
and he to whom the Son will reveal him. 

Blessed are the eyes which see the things that ye see. For I tell 
you, that many prophets and kings have desired to see those things 
which ye see, and have not seen them ; and to hear those things 
which ye hear, and have not heard them. 

Heretofore all these services were to be restricted to the Jews and 
the cities to which Christ would go, but now all restrictions are to be 



THE CHRISTIAN DISPENSATION. 



233 



removed, as He is about to ascend on high. And the general com- 
mission is : 

Matt. 28. All power is given unto me in heaven and in earth. 
Go ye therefore and teach all nations, baptizing them in the name of 
the Father, and of the Son, and of the Holy Ghost ; teaching them to 
observe all things whatsoever I have commanded you : and lo, I am 
with you alway, even unto the end of the world. 

Mark 16. Go ye into all the world, and preach the gospel to every 
creature. He that believeth and is baptized, shall be saved; but he 
that believeth not, shall be damned. And these signs shall follow 
them that believe; In my name shall they cast out devils; they 
shall speak with new tongues ; they shall take up serpents ; and if 
they drink any deadly thing, it shall not hurt them ; they shall lay 
hands on the sick, and they shall recover. 

Luke 24. These are the words which I spake unto you, while I 
was yet with you, that all things must be fulfilled which were written 
in the law of Moses, and in the prophets, and in the psalms, concern- 
ing me. Thus it is written, and thus it behooved Christ to suffer, 
and to rise from the dead the third day : and that repentance and 
remission of sins should be preached in his name among all nations, 
beginning at Jerusalem. And ye are witnesses of these things. 
And behold, I send the promise of my Father upon you : but tarry 
ye in the city of Jerusalem, until ye be endued with power from on 
high. 

And he led them out as far as to Bethany : and he lifted up his 
hands, and blessed them. 

And it came to pass, while he blessed them, he was parted from 
them, and carried up into heaven. 

And they worshipped him, and returned to Jerusalem with great 
joy: 

And were continually in the temple, praising and blessing God. 
Amen. 

Rev. 22 : 17. And the Spirit and the bride say, come. And let 
him that heareth say, come. And let him that is athirst come. 
And whosoever will, let him take the water of life freely. 

Luke 14 : 17. And sent his servant at supper- time, to say to them 
that were bidden, Come, for all things are now ready. 

Mat. 22 : 2-10. The kingdom of heaven is like unto a certain king, 
which made a marriage for his son, 

And sent forth his servants to call them that were bidden to the 
wedding : and they would not come. 

Again, he sent forth other servants, saying, Tell them which are bid- 
den, behold, I have prepared my dinner : my oxen and my fatlings 
are killed, and all things are ready : come unto the marriage. 

But they made light of it, and went their ways, one to his farm, 
another to his merchandise. 

And the remnant took his servants, and entreated them spitefully, 
and slew them. 

But when the king heard thereof, he was wroth : and he sent 
forth his armies, and destroyed those murderers, and burned up their 
city. 



234 



THE GREAT LAW BOOK. 



Then saith he to his servant, The wedding is ready, but they which 
were bidden were not worthy. 

Go ye therefore into the highways, and as many as ye shall find, 
bid to the marriage. 

So those servants went out into the highways, and gathered 
together all as many as they found, both bad and good : and the 
wedding was furnished with guests. 

We shall add further instructions on this subject which, though 
less formal and direct, are none the less important, as they show what 
Christ's own practice was, and how this Gospel was to be preached — 
with great fidelity, earnestness, sincerity, and simphcity. It will be 
recollected He taught much by parables ; here a little and there a 
little. 

" And in the morning, rising up a great while before day, he went 
out and departed into a solitary place, and there prayed. And 
Simon and they that were with him, followed after him. And when 
they had found him, they said unto him, All men seek for thee. And 
he said unto them, Let us go into the next towns, that I may preach 
there also : for therefore came I forth. And the people sought him, 
and came unto him, and staid him, that he should not depart from 
them. And he said unto them, I must preach the kingdom of God 
to other cities also, for therefore am I sent. And Jesus went about 
all Galilee, teaching in their synagogues, and preaching the gospel of 
the kingdom, and healing all manner of sickness, and all manner of 
disease among the people. And his fame went throughout all Syria : 
and they brought unto him all sick people that were taken with 
divers diseases and torments, and those which were possessed with 
devils, and those which were lunatic, and those that had the palsy ; 
and he healed them." 

Many of his instructions will be gathered from his Sermon on the 
Mount. 

" And it came to pass afterward, that he went throughout every 
city and village, preaching and showing the glad tidings of the king- 
dom of God : and the twelve were with him ; and certain women, 
which had been healed of evil spirits and infirmities, Mary called 
Magdalene, out of whom went seven devils, and Joanna the wife of 
Chuza, Herod's steward, and Susanna, and many others, which min- 
istered unto him of their substance." 

From this we learn the importance of ministering to those who are 
faithful laborers in Christ's vineyard. 

" The same day Jesus went out of the house and sat by the sea- 
side : and he began to teach by the seaside ; and great multitudes 
were gathered together unto him. And when much people were gath- 
ered together and were come to him out of every city, he entered into 
a ship and sat in the sea, and the whole multitude was by the sea 
and stood on the shore. And he taught them many things by para- 
bles." (See the parable of the sower.) 

Christ in few instances forbade persons telling what had been done 
unto them — what they had seen, heard, or knew about himself — desir- 
ing no further notoriety at that time. For example : He said to the blind 



THE CHRISTIAN DISPENSATION. 



235 



man healed : " Neither go into the town nor tell it to any in the 
town. He commanded his disciples to tell no man that he was the 
( Ihrist." But He always rebuked the Apostles and other disciples for 
any interference of this kind, as in the case of John, who forbade a dis- 
ciple because he did not follow them or do just as they would have hira 
do ; and of those who would silence the cries of the blind men wish- 
ing to receive their sight. If no man then could interfere in such 
things, surely none should at the present time ; especially as each 
man's eternal life depends on serving his Master with all the powers 
he possesses. 

And it came to pass, that as they went in the way, a certain man 
said unto him, Lord, I will follow thee whithersoever thou goest. 

And Jesus said unto him, Foxes have holes, and birds of the air 
have nests ; but the Son of man hath not where to lay his head. 

And he said unto another, Follow me. But he said, Lord suffer 
me first to go and bury my father. 

Jesus said unto him, Let the dead bury their dead : but go thou 
and preach the kingdom of God. 

And another also said, Lord, I will follow thee ; but let me first go 
bid them farewell which are at home at my house. 

And Jesus said unto him, No man having put his hand to the 
plough, and looking back, is fit for the kingdom of God. 

A certain man made a great supper.and bade many: and sent his 
servant at supper-time, to say to them that were bidden, Come, for 
all things are now ready. And they all with one consent began to 
make excuse. The first said unto him, I have bought a piece of 
ground, and I must needs go and see it : I pray thee have me ex- 
cused. And another said, I have bought five yoke of oxen, and I 
go to prove them ; I pray thee have me excused. And another 
said, I have married a wife : and therefore I can not come. So that 
servant came, and showed his lord these tilings. Then the master of 
the house being angry, said to his servant, Go out quickly into the 
streets and lanes of the city, and bring in hither the poor, and the 
maimed, and the halt, and the blind. And the servant said, Lord, it 
is done as thou hast commanded, and yet there is room. And the 
Lord said said unto the servant, Go out into the highways and hedges, 
and compel them to come in, that my house may be filled. For I 
say unto you, that none of those men which were bidden shall taste 
of my supper. 

When I sent you without purse, and scrip, and shoes, lacked ye 
any thing ? But now, he that hath a purse, let him take it, and like- 
wise his scrip : and he that hath no sword, let him sell his garment, 
and buy one. For I say unto you, that this that is written must yet 
be accomplished in me, And he was reckoned among the transgres- 
sors : for the things concerning me have an end It is enough. 

And they went forth and preached everywhere, the Lord working 
with them and confirming the word with signs following. 



236 



THE GREAT LAW BOOK. 



The Good Shepherd. 

Verily, verily, I say unto you, He that entereth not by the door 
into the sheepfold, but climbeth up some other way, the same is a 
thief and a robber. 

But he that entereth in by the door, is the shepherd of the sheep. 

To him the porter openeth ; and the sheep hear his voice : and he 
calleth his own sheep by name, and leadeth them out. 

And when he putteth forth his own sheep, he goeth before them, 
and the sheep follow him : for they know his voice. 

And a stranger will they not follow, but will flee from him ■ for 
they know not the voice of strangers. 

This parable spake Jesus unto them : but they understood not 
what things they were which he spake unto them. 

Then said Jesus unto them again, Verily, verily I say unto you, I 
am the door of the sheep. 

All that ever came before me are thieves and robbers : but the 
sheep did not hear them. 

I am the door : by me if any man enter in, he shall be saved, and 
shall go in and out, and find pasture. 

The thief cometh not, but for to steal, and to kill, and to destroy : 
I am come that they might have life, and that they might have it 
more abundantly. 

I am the good shepherd : the good shepherd giveth his life for the 
sheep. 

But he that is an hireling, and not the shepherd, whose own the 
sheep are not, seeth the wolf coming, and leaveth the sheep, and 
fleeth ; and the wolf catcheth them, and scattereth the sheep. 

The hireling fleeth, because he is an hireling, and careth not for the 
sheep. 

I am the good shepherd, and know my sheep, and am known of 
mine. 

As the Father knoweth me, even so know I the Father : and I lay 
down my life for the sheep. 

And other sheep I have, which are not of this fold : them also I 
must bring, and they shall hear my voice ; and there shall be one 
fold, and one shepherd. 

Then came the Jews round about him, and said unto him, How 
long dost thou make us to doubt ? If thou be the Christ, tell us 
plainly. 

Jesus answered them, I told you, and ye believed not : the works 
that I do in my Father's name, they bear witness of me. 

But ye believe not, because ye are not of my sheep, as I said unto 

you, 

My sheep hear my voice, and I know them, and they follow me : 
And I give unto them eternal life; and they shall never perish, 

neither shall any pluck them out of my hand. 

My Father, which gave them me, is greater than all : and none is 

able to pluck them out of my Father's hand. 



THE CHRISTIAN DISPENSATION. 



237 



We see from the above what the great Commission is to preach the 
Gospel, addressed not only to the Twelve and the Seventy but, like- 
wise to the five hundred, the three thousand, and all who have believed 
through their preaching. The Apostles had nothing more, nothing less ; 
nor will there ever be a change in its nature or universality. It is alike 
the commission for the Pope, the Cardinal, His Grace of Canterbury, 
Bishops, Elders, Deacons, Parsons, Local Preachers, Evangelists, and 
Missionaries, as for the believer of the most feeble capacity and 
secluded position. The former can have nothing more, the latter 
nothing less. 

Many things are said in the epistles about Deacons, Elders, Bish- 
ops, and Presbyters, which have no allusion to Christ's Church, but 
simply to a polity of the efforts of early Christians by societies some- 
what organized, perhaps, of their own designing and construction. 
With their rules, their local and ephemeral regulations, we have nothing 
to do at present, except to say, whatever they may have been, we 
are in no way amenable to them ; since Christ has nowhere com- 
manded them, nor did He ever allude to any such servants, officers, 
if you prefer ; nor has He any visible organizations, nor required any 
body to follow their example or the example of the Fathers, only so 
far as they follow Christ. He sent persons to preach without ever 
once performing a ceremony upon them. Had He intended it, could 
He have omitted to have set us an example ? 

The words of the commission, as above cited, confer the right on 
every believer to preach, anywhere, at all times, and to all people, 
Christ's Gospel. Each individual, having the commission and Christ's 
constitutional charter in his hand, was to judge for himself how they 
should be complied with. In addition to these directions the Holy 
Spirit was to guide him into all truth. Besides, there were numerous 
restrictions given to him to keep him in the right way. 



Restrictions. 

And John answered him, saying, Master, we saw one casting out 
devils in thy name, and he followeth not us ; and we forbade him, 
because he followeth not us. 

But Jesus said, forbid him not : for there is no man which shall 
do a miracle in my name, that can lightly speak evil of me. 

For he that is not against us, is on our part. 

For whosoever shall give you a cup of water to drink in my name, 
because ye belong to Christ, verily I say unto you, he shall not lose 
his reward. 

And whosoever shall offend one of these little ones that believe in 
me, it is better for him that a millstone were hanged about his neck, 
and he were cast into the sea. 

And if thy hand offend thee, cut it off: it is better for thee to enter 
into life maimed, than having two hands to go into hell, into the fire 
that never shall be quenched : 

Where their worm dieth not, and the fire is not quenched. 



238 



THE GREAT LAW BOOK. 



And if thy foot offend thee, cut it off : it is better for thee to enter 
halt into life, than having two feet to be cast into hell, into the fire 
that never shall be quenched : 

Where their worm dieth not, and the fire is not quenched. 

And if thine eye offend thee, pluck it out : it is better for thee to 
enter into the kingdom of God with one eye, than having two eyes 
to be cast into hell-fire : 

Where their worm dieth not, and the fire is not quenched. 

For every one shall be salted with fire, and every sacrifice shall be 
salted with salt. 

Salt is good : but if the salt have lost his saltness, wherewith will 
ye season it ? Have salt in yourselves, and have peace one with 
another. 

Hence we see that no man is to be forbidden to serve Christ in the 
way he may think most proper. It is an offense against Christ to do 
it. Neither shall ye call any man master or rabbi, nor shall ye be 
called master or rabbi, for one only is your master, even Christ. Nor 
shall any one seek to be greatest, nor to exercise any of the powers 
implied in the following language, in rule, authority, dominion, lord- 
ship, great ones, princes. Be not high-minded, but fear. Be humble. 
Take not the highest room. Exalt not yourself. Be ye not servants 
of men, for }*e can not serve two masters — God and mammon. There 
is but one rule for all, which is, Thou shalt love the Lord thy God 
with all thy heart, and with all thy soul, and with all thy mind, and 
with all thy strength, and thy neighbor as thyself; for all ye are 
brethren. All things whatsoever ye would that men should do to 
you, do ye even so to them ; for this is the law and the prophets, etc. 

All must be one, all must love one another, do good, especially, 
to one another. Let each esteem other better than himseE 
Improve the talents God gives; not the offices that men confer. Be 
not as the scribes and Pharisees, overbearing, ostentatious, etc., 
standing in the way to heaven, hindering others, etc. 

There was to be perfect, universal, and continuous equality 
among all God's children, except in so far as God or Christ himself 
should depute to an individual, or a certain number, a specified work 
or duty, as in the case of the Jewish priesthood or the apostles, which 
was only for them and for the time being. And even this did not 
give to them any judicial authority which all the brethren together, 
and each individual in particular alike, had not possessed; nor did it 
raise one member above another, nor imply the least superiority or 
authority one above another ; for all were brethren — one in Christ 
Jesus, the head. 

There was to be no lording over God's heritage — God's children 
who might compose a part of these assemblies — but all were free men 
in Christ Jesus, whether they were of the local or itinerating breth- 
ren. No one ivas to be greatest 

There was to be no display, or ostentation, or pride, or extrava- 
gance manifested in their arrangement ; for Christ everywhere incul- 
cates the duty of humility, and self-denial, and unbounded benevo- 
lence, and Christian love, both by precept and example. 



THE CHRISTIAN DISPENSATION. 



239 



No man was to be called rabbi — master, "for one was their Master, 
even Christ." 

It was not left for these congregations, assemblies, churches, as a 
body, to deal with an offending brother, nor could they exclude any 
from these privileges. Nor had the brethren the power to excom- 
municate an offending brother from Christ's Church. All they could 
do was to try him, as in Mat. 18, and if he remained obstinate, they 
were to leave and consider him as an heathen man and a publican. 
Neither could they bar him from the ordinances, since they were 
of Christ's appointment, and for all his children everywhere, and dur- 
ing all time. And as man is fallible, the accused brother may after 
all be innocent, and an acceptable member of Christ's Church. All 
that the brethren can do is to express their want of confidence in 
him as a child of Cod, and for reasons which should be enumerated, 
then passed upon by all the brethren of that locality, and then 
also read in the worshipping assemblies of that locality, so that the 
scandal, which it is supposed may thereby come to the Church of 
Christ, may be avoided. And here is the beginning and end of 
their duty in the case, except in the process to be observed in re- 
claiming the accused person. 

No one is to be preacher, exhorter, instructor, monitor, admon- 
sher, or judge to the exclusion of another ; but all may exercise and 
improve the talent given them, so that they do not produce confu- 
sion. One must speak at a time. All the brethren may speak in 
their turn, that all (whether the Church, or these promiscuous assem- 
blies) may be edified, instructed, encouraged, or admonished. The 
Church is to be as one body, and Christ alone as the head to whom 
each is amenable for his or her conduct. 



Forbid Him not. 

The spirit of exclusiveness was here exhibited in its most glaring 
and offensive form, and it received a direct, specific, and merited re- 
buke from the great Head of the Church. This and other restrictions 
forever settle the question, who may preach the G-ospel or minister to 
Christ. One of the Apostles — the beloved, humble, and inoffensive 
John— came to his Master with the complaint of "ecclesiastical" 
irregularity. He saw one casting out devils in Christ's name, and 
forbade him, because he followed not with the Apostles, or did not do 
things just as they did, nor put himself under their direction and 
control. 

No, he shall not, whoever he may be, by whomsoever discipled, or 
whomsoever he may follow, while ministering in the name of Christ, 
be forbidden by any one, apostle though he may be. Neither shall 
he be molested, nor dictated to, while doing the best he can to serve 
Christ : for each man must stand or fall to his own master. Each 
one is responsible to our great and common King. 

The commission to every one is, " G-o preach my G-ospel to every 
creature." This Gospel is the Gospel of the kingdom, or Christ's con- 



240 



THE GREAT LAW BOOK. 



stitutional charter of his kingdom. It has been written by the four 
Evangelists, and may and should be in every believer's hands. "With 
it he may go forth at all times, to all people, and proclaim its blessed 
truths. None but Christ to command and direct. 

Be on tour Guard. 

It has already been said that there are but two parties in the 
world — the good and the bad. Christ is at the head of one, and Sa- 
tan of the other. Both are mustering for the battle of the great day 
— both striving for the mastery. This our King and his subjects may 
lawfully do, for the kingdom belongs to him ; but Satan is an usur- 
per, and is to be destroyed. His forces are to be met and beaten 
back. Consequently all the subjects of our King should be vigilant, 
wakeful, watchful, ever on their guard, and never sleeping on their 
post, lest the enemy surprise and damage them. 

But of that day and that hour knoweth no man, no, not the angels 
which are in heaven, neither the Son ; but my Father only. But as 
the days of Noe were, so shall also the coming of the Son of man be. 
For as in the days that were before the flood, they were eating and 
drinking, marrying and giving in marriage, until the day that Noe 
entered into the ark, and knew not until the flood came, and took 
them all away : so shall also the coming of the Son of man be. Then 
shall two be in the field ; the one shall be taken, and the other left. 
Two women shall be grinding at the mill ; the one shall be taken, and 
the other left. Take ye heed ; watch and pray, therefore, for ye 
know not what hour your Lord doth come. Mat. 24; Mark 13; 
Luke 21. 

But know this, that if the good man of the house had known in 
what watch the thief would come, he would have watched, and 
would not have suffered his house to be broken up. Therefore be 
ye also ready, for in such an hour as ye think not, the Son of man 
cometh. "Who then is a faithful and wise servant, whom his lord hath 
made ruler over his household, to give them meat in due season ? 
Blessed is that servant, whom his lord, when he cometh, shall find 
so doing. Verily I say unto you, That he shall make him ruler over 
all his goods. But and if that evil servant shall say in his heart, My 
lord delayeth his coming ; and shall begin to smite his fellow-ser- 
vants, and to eat and drink with the drunken ; the lord of that ser- 
vant shall come in a day when he looketh not for him, and in an hour 
that he is not aware of, and shall cut him asunder, and appoint him 
his portion with the hypocrites : there shall be weeping and gnashing 
of teeth. Mat. 24 : 42-51. 

For the Son of man is as a man taking a far journey, who left his 
house, and gave authority to his servants, and to every man his 
work; and commanded the porter to watch. "Watch ye therefore: 
for ye know not when the master of the house cometh, at even, or at 
midnight, or at the cock-crowing, or in the morning : lest coming 
suddenly, he find you sleeping. And what I say unto you, I say 
unto alL "Watch. Mark 13 : 34-37. 



THE CHRISTIAN DISPENSATION. 



241 



And take heed to yourselves, lest at any time your hearts be over- 
charged with surfeiting and drunkenness, and cares of this life, and 
so that day come upon you unawares. For as a snare shall it come 
on all them t'hat dwell on the face of the whole earth. Watch yo 
therefore, and pray always, that ye may be accounted worthy to es- 
cape all these things that shall come to pass, and to stand before the 
Son of man. Luke 21 : 34-36. 

Then shall the kingdom of heaven be likened unto ten virgins, 
which took their lamps, and went forth to meet the bridegroom. 
And five of them were wise, and five were fbolish. They that were 
foolish took their lamps, and took no oil with them : but the wise 
took oil in their vessels with their lamps. While the bridegroom tar- 
ried, they all slumbered and slept. And at midnight there was a cry 
made, Behold, the bridegroom cometh ; go ye out to meet him. Then 
all those virgins arose, and trimmed their lamps. And the foolish 
said unto the wise, G-ive us of your oil ; for our lamps are gone out. 
But the wise answered, saying, Not so ; lest there be not enough for 
us and you : but go ye rather to them that sell, and buy for your- 
selves. And while they went to buy, the bridegroom came ; and 
they that were ready, went in with him to the marriage : and the 
door was shut. Afterward came also the other virgins, saying, Lord, 
Lord, open to us. But he answered and said, Yerily, I say unto you, 
I know you not. Watch therefore, for ye know neither the day nor 
the hour wherein the Son of man cometh. Mat. 25 : 1-13. 

For the kingdom of heaven is as a man travelling into a far country, 
who called his own servants, and delivered unto them his goods. 
And unto one he gave five talents, to another two, and to another 
one ; to every man according to his several ability ; and straightway 
took his journey. Then he that had received the five talents, went 
and traded with the same, and made them other five talents. And 
likewise he that had received two, he also gained other two. But he 
that had received one, went and digged in the earth, and hid his 
lord's money. After a long time the lord of those servants cometh, 
and reckoneth with them. And so he that had received five talents, 
came, and brought other five talents, saying, Lord, thou deliveredst 
unto me five talents : behold I have gained besides them five talents 
more. His lord said unto him, Well done, thou good and faithful ser- 
vant ; thou hast been faithful over a few things, I will make thee 
ruler over many things : enter thou into the joy of thy lord. He 
also that had received two talents came, and said, Lord, thou deliv- 
eredst unto me two talents : behold, I have gained two other talents 
besides them. His lord said unto him, Well done, good and faithful 
servant ; thou hast been faithful over a few things, I will make then 
ruler over many things : enter thou into the joy of thy lord. Thee 
he which had received the one talent came, and said, Lord, I knew 
thee that thou art an hard man, reaping where thou hast not sown, 
and gathering where thou hast not strewed : and I was afraid, and 
went and hid thy talent in the earth : lo, there thou hast that is 
thine. His lord answered and said unto him, Thou wicked and 
slothful servant, thou knewest that I reap where I sowed not, and 

11 



242 



THE GREAT LAW BOOK. 



gather where I have not strewed : thou oughtest therefore to have 
put my money to the exchangers, and then at my coming I should 
have received mine own with usury. Take therefore the talent from 
him, and give it unto him which hath ten talents. For unto every 
one that hath shall be given, and he shall have abundance : but from 
him that hath not, shall be taken away even that which he hath. 
And cast ye the unprofitable servant into outer darkness : there shall 
be weeping and gnashing of teeth. Mat 25 : 14-30. 

Finally, my brethren, be strong in the Lord, and in the power of 
his might. Put on the whole armor of God, that ye may be able to 
stand against the wiles of the devil. For we wrestle not against 
flesh and blood, but against principalities, against powers, against the 
rulers of the darkness of this world, against spiritual wickedness in 
high places. Wherefore take unto you the whole armor of G-od, that 
ye may be able to withstand in the evil day, and having dene all, to 
stand. Stand therefore, having your loins girt about with truth, and 
having on the breast-plate of righteousness ; and your feet shod with 
the preparation of the Gospel of peace ; above all, taking the shield 
of faith, wherewith ye shall be able to quench all the fiery dsnrts o f 
the wicked. And take the helmet of salvation, and the sword of the 
spirit, which is the word of God : praying always with all prayer and 
supplication in the spirit, and watching thereunto with all persever- 
ance and supplication for all saints. Be sober, be vigilant ; because 
your adversary the devil, as a roaring lion, walketh about, seeking 
whom he may devour : ye are ah the children of light, and the child- 
ren of the day : we are not of the night, nor of darkness. Therefore 
let us not sleep, as do others ; but let us watch and be sober. Then 
saith he unto them, My soul is exceeding sorrowful, even unto death : 
tarry ye here, and watch with me. "Watch and pray, that ye enter 
not into temptation : the spirit indeed is willing, but the flesh is weak. 

This duty should be performed in humble dependence on the grace 
of God for assistance, with earnest, persevering prayer, with cheerful- 
ness, thankfulness, fidelity, sobriety ; at all times, in all places. 

Mode of Access to this King. 

Oh ! that I knew where I might find him, that I might come even 
to his seat ! 

The glory of this dispensation is, that each subject in person can 
prefer his own requests — present his own petition to this King. Yes I 
No solicitor or substitute is required ; none will be accepted — no ! 
not even a bishop, a cardinal, a pope, or the Virgin Mary. And 
this he may do at any time, in any place, and under all circumstances. 
Praying with all manner of prayer and supplications, lifting up holy 
hands without wrath and doubting. It is appropriate to ask for tem- 
poral as well as spiritual blessings ; to open our mouth wide, asking 
great and many good things, being assured that God delights to give 
and give abundantly ; for giving does not impoverish him, neither 
withholding enrich him. Receiving produces happiness, and happi- 
ness is a part of his wealth. 



THE CHRISTIAN DISPENSATION. 



243 



There was in a city a judge, which feared not G-od, neither regarded 
man. And there was a widow in that city ; and she came unto him 
saying, Avenge me of mine adversary. And he would not for a 
while : but afterward he said within himself, Though I fear not G-od, 
nor regard man ; yet because this widow troubleth me, I will avenge 
her, lest by her continual coming she weary me. Hear what the 
unjust judge saith. And shall not God avenge his own elect, which 
cry day and night unto him, though he bear long with them ? I tell 
you that he will avenge them speedily. Nevertheless, when the Son 
of man cometh, shall he find faith on the earth ? Luke 18 : 1-8. 

Two men went up into the temple to pray ; the one a Pharisee, 
and the other a publican. The Pharisee stood and prayed thus with 
himself, God, I thank thee, that I am not as other men are, extor- 
tioners, unjust, adulterers, or even as this publican. I fast twice in 
the week, I give tithes of all that I possess. And the publican stand- 
ing afar off, would not lift up so much as his eyes unto heaven, but 
smote upon his breast, saying, God be merciful to me a sinner. I tell 
you, this man went down to his house justified rather than the other ; 
for every one that exalteth himself shall be abased ; and he that 
humbleth himself shall be exalted. Luke 18 : 9-14. 

Which of you shall have a friend, and shall go unto him at mid- 
night, and say unto him, Friend, lend me three loaves : for a friend 
of mine in his journey is come to me, and I have nothing to set be- 
fore him ? And he from within shall answer and say, Trouble me 
not : the door is now shut, and my children are with me in bed ; I 
can not rise and give thee. I say unto you, Though he will not rise 
and give him, because he is his friend, yet because of his importunity 
he will rise and give him as many as he needeth. And I say unto 
you, Ask, and it shall be given you ; seek, and ye shall find ; knock, 
and it shall be opened unto you. For every one that asketh, receiv- 
eth ; and he that seeketh, findeth ; and to him that knocketh, it shall 
be opened. If a son shall ask bread of any of you that is a father, 
will he give him a stone ? or if he ask a fish, will he for a fish give 
him a serpent ? or if he shall ask an egg, will he offer him a scor- 
pion ? If ye then, being evil, know how to give good gifts unto your 
children : how much more shall your heavenly Father give the Holy 
Spirit to them that ask him ? Luke 11 : 5-13. 

If any of you lack wisdom, let him ask of God, that giveth to all 
men liberally, and upbraideth not ; and it shall be given him. But 
let him ask in faith, nothing wavering. For he that wavereth is like 
a wave of the sea driven with the wind and tossed. For let not that 
man think that he shall receive any thing of the Lord. Hitherto 
have ye asked nothing in my name : ask, and ye shall receive, that 
your joy may be full. Therefore I say unto you, What things soever 
ye desire when ye pray, believe that ye receive them, and ye shall have 
them. Likewise the Spirit also helpeth our infirmities : for we know 
not what we should pray for as we ought : but the Spirit itself mak- 
eth intercession for us with groanings which can not be uttered. 
Again I say unto you, That if two of you shall agree on earth, as 



244 



THE GREAT LAW BOOK. 



touching any thing that they shall ask, it shall be done for them of my 
Father which is in heaven. For where two or three are gathered 
together in my name, there am I in the midst of them. 



The Eucharist. 

The Passover feast, so long celebrated by the Jews, is distinct from 
the Eucharistic feast. Our Lord and the Twelve had just partaken of 
the former for the last time, and while the eleven were still at the table 
after they had eaten, "Jesus took bread, and blessed it, and brake it, 
and gave it to his disciples, and said, Take, eat ; this is my body which 
is given for you ; this do in remembrance of me. And he took the cup, 
and gave thanks, and gave it to them, saying, Take this, and divide 
it among yourselves. Drink ye all of it. This cup is the New Tes- 
tament in my blood which is shed for you, and for many, for the re- 
mission of sins. But verily I say unto you, I will drink no more, 
henceforth, of this fruit of the vine, until that day when I drink it 
new with you in my Father's kingdom. Mat. 26 ; Mark 14 ; Luke 22. 

And this ordinance has come down to us as a standing, mutual 
communion memorial of his abounding love and mercy to all his fol- 
lowers since his day. We have already said that all the believers 
have an equal right to partake of it — to present the elements to the 
brethren — that the table is the Lord's, and not of any organized 
society. 

Other incidental allusions in other parts of this work render it un- 
necessary for further remark at this time. 



"Worship. 

" Pay divine honors to — to reverence with supreme respect and 
veneration — to adore — revere — bow to — honor." — "Webster. 

" Thou shalt love the Lord thy God, and him only shalt thou 
serve." " If any man be a worshipper of God and doeth his will, him 
he heareth." Any man, alone, may worship God acceptably ; two 
or three may do it, and always enjoy the presence of Christ ; multi- 
tudes may do it statedly or occasionally. "When Christ came, He 
said, The kingdom of heaven is at hand, and a new state of things is 
about to obtain, when it would be no longer necessary to go to Jeru- 
salem, nor to Samaria, neither to turn one's face thitherward ; for God 
is a spirit, and everywhere present, and all who have an humble, 
broken, and contrite heart, may offer acceptable worship anywhere, 
at any time, alone, with a few, a large, select, or a mixed assembly ; 
in the secret chamber, the lofty cathedral, the amphitheatre, or the 
open field. 

Jesus saith unto her, Woman, believe me, the hour cometh, when 
ye shall neither in this mountain, nor yet at Jerusalem, worship the 
Father. Ye worship ye know not what : we know what we wor- 
ship, for salvation is of the Jews. But the hour cometh, and now is, 



THE CHRISTIAN DISPENSATION. 



245 



when the true worshippers shall worship the Father in spirit and in 
truth : for the Father seeketh such to worship him. God is a spirit : 
and they that worship him, must worship him in spirit and in truth. 
Howbeit, in vain do they worship me, teaching for doctrines the 
commandments of men. 



All these Subjects must be One. 

"That they may be made perfect in one." John 17 : 28. 

When it is said that all the subjects of this King must be one, it is 
not meant that all must think and act alike in every thing pertaining 
to faith and practice, any more than it is that all must look alike. 
This, all know, must be impossible. Christ only asks that his fol- 
lowers may be one as He and the Father are one. One in design, in 
aim, in effort ; and this that the world might know that God had 
sent him. 

As there are but two great parties in this* world, the good and the 
bad, and as the latter are firmly united under one common leader, so 
must Christ's friends be indissolubly united under him, would they 
convince the world that Jesus is the Christ, and prove successful in 
extending the interests of the Redeemer's Kingdom. But we do say, 
that there must be no sectarian bars set up by any party whatever : 
none at the communion-table, for it is the table of the Lord ; none 
about Baptism ; none about this or that doctrine. If any man be- 
lieve that Jesus is the Christ, and has ceased to do evil, and learned 
to do well — has left the ranks of Satan, and become a soldier of the 
cross, he is entitled to our confidence not only, but is his own king 
and priest to God, not a slave to be lorded over. He has the 
Christian's Charter in his hands, and is amenable only to the King 
of kings, for the right improvement of it. No one has a right to take 
it from him, nor to dictate to him what he shall believe in, or about 
it, nor how he should use it. Neither have any a right to fQrbid him 
serving God in his own way. No, not even the Apostle John, nor 
Peter, nor Paul, nor all of the Apostles together. Neither would 
their successors, were there any, have a right to do so. Nor yet 
have the elders, bishops, priests, or Pope a right to dictate to him. 
No, nor all the societies and ecclesiastical bodies they represent, so 
long as the prohibition of Christ, "Forbid him not," remains on 
record. 

Our first plan was to prepare a creed to which every man might 
subscribe ; but after many unsatisfactory efforts even to ourself, this 
was abandoned for that infinitely more preferable one, namely, " The 
Words of Christ," the constitutional charter for the belief and prac- 
tice of his subjects. This He commits to every one who would enlist 
under his banner. Here are all the creed and all the restrictions, all 
the commands and all the encouragement we need. No man, or 
body of men, have a right to be sectarian or for caste — a Baptist, 
a Methodist, Reformed Dutch, Presbyterian, or an Episcopalian, 
a Lutheran or a Papist. How it can be otherwise, while all hold to 



246 



THE GREAT LAW BOOK. 



and acknowledge this constitutional charter as their charter, their 
only rule and guide, it is difficult to conceive. No, sectarism is anti- 
scriptural, anti-Christian, and to be repudiated. It exists not in the 
Kingdom of G-od, nor in the Kingdom of Heaven, nor can it ; but it 
can be, and is, in organized societies, although there ought to be 
none. John came to Christ, saying: "We saw one casting out de- 
vils in thy name, and we forbade him, because he followed not with 
us." But Christ showed by his answer, that if the individual were 
with him in heart, it was sufficient. This was the essential badge of 
discipleship, and his not following with the Apostles must be no oc- 
casion for the prohibition. But let this Constitutional Charter speak: 
"If there be therefore any consolation in Christ, fulfill ye my joy, 
that ye be like-minded, having the same love, being of one accord, 
of one mind. Now the G-od of patience and consolation grant you to 
be like-minded one toward another according to Christ Jesus: that 
ye may with one mind and one mouth glorify God, even the Father 
of our Lord Jesus Christ. Now I beseech you, brethren, by the 
name of our Lord Jesus Christ, that ye all speak the same thing, and 
that there be no divisions among you ; but that ye be perfectly joined 
together in the same mind, and in the same judgment. Endeavoring 
to keep the unity of the Spirit in the bond of peace. Every kingdom 
divided against itself is brought to desolation ; and a house divided 
against a house, falleth. Holy Father, keep through thine own name 
those whom thou hast given me, that they may be one as we are. 
At that day ye shall know that I am in my Father, and ye in me, 
and I in you. That they all may be one ; as thou, Father art in me, 
and I in thee, that they also may be one in us ; that the world may 
believe that thou hast sent me. And the glory which thou gavest 
me, I have given them ; that they may be one, even as we are one : 
I in them, and thou in me, that they may be made perfect in one ; 
and that the world may know that thou hast sent me, and hast loved 
them as thou hast loved me. And other sheep I have, which are 
not of this fold: them also I must bring, and they shall hear my 
voice ; and there shall be one fold, and one shepherd. And the mul- 
titude of them that believed were of one heart, and of one soul : neither 
said any of them that aught of the things which he possessed was 
his own ; but they had all things common. There is one body, and 
one Spirit, even as ye are called in one hope of your calling; One 
Lord, one faith, one baptism, one God and Father of all, who is above 
all, and through all, and in you all. Only let your conversation be 
as it becometh the gospel of Christ : that whether I come and see 
you, or else be absent, I may hear of your affairs, that ye stand fast 
in one spirit, with one mind striving together for the faith of the gos- 
pel ; finally, be ye all of one mind, having compassion one of an- 
other ; love as brethren, be pitiful, be courteous : that there should 
be no schism in the body ; but that the members should have the 
same care one for another. And whether one member suffer, all the 
members suffer with it ; or one member be honored, all the members 
rejoice with it. Now ye are the body of Christ, and members in par- 
ticular. For as the body is one, and hath many members, and all the 



THE CHRISTIAN DISPENSATION. 



247 



members of that one body, being many, are one body : so also is 
Christ. For by one Spirit are we all baptized into one body, whether 
we be Jews or Gentiles, whether we be bond or free ; and have been all 
made to drink into one Spirit. There is neither Greek nor Jew, circum- 
cision nor uncircumcision, Barbarian, Scythian, bond nor free : but 
Christ is all and in all. And I will give them one heart and one 
way, that they may fear me forever, for the good of them, and of their 
children after them. Wo unto you, Scribes and Pharisees, hypocrites ! 
for ye compass sea and land to make one proselyte ; and when he is 
made, ye make him two-fold more the child of hell than yourselves." 

How unlike the Christian union, as prayed for above, are 
Church practices in this country, in England, in Scotland, and indeed 
throughout Christendom. Everywhere sectarianism prevails, filling 
the churches with jealousies, strifes, envyings, heart-burnings, slander- 
ings, proselytings. And what is a prevailing of the gates of hell 
against the Church — these human organizations — if this be not ? In- 
deed, with such influences at work, there need be no other gates of 
hell for their destruction, nor devil either. But let all of Christ's fol- 
lowers conform to his rule only, and no opposition can possibly prevail 
against his Kingdom. Men who have envyings, strife, divisions, are 
carnal, all of them, and walk as worldly, ambitious, selfish men walk. 
Although men build upon this foundation, it is not the foundation, 
Jesus Christ, which Paul built upon, and their work shall be burned, 
of whatever sort it be, for God is love, and they who love him will 
keep his commandments, and love one another — be all one in Christ 
Jesus. 

If any say that they love God, and yet love not their brethren, 
they deceive themselves, and the love of God is not in them. Christ 
tells us: "If any two shall agree, as touching any thing they shall 
ask, it shall be done for them." Now, if the prayer of two has such 
potency with God, when there is agreement in feeling and desire, in- 
tent and effort, what might not be expected were all the brethren 
one, as Christ prayed they might be? Indeed, they might expect 
the immediate coming of their Lord, to banish all discord and sin 
from the world, and all would exclaim : " Behold, how these brethren 
love one another." 

Christian Persecution ever has been instigated and carried on 
by the various religious sects, under their respective leaders or priest- 
hoods. All persecutions, deserving the name against God's people, 
come through the instigation of the leaders of some organized and 
self-constituted body of religionists. 

Satan, independent of these organized bodies and self-constituted 
priesthoods, has had, and still would have but little power over God's 
Church. To keep up any thing like combined opposition, he has 
first divided the brethren, then rallied and organized these broken 
ranks under ambitious and too often unscrupulous leaders, and then 
set them one against the other, biting and devouring one another. 
Thus has the Greek Church persecuted the Romish, and both the 
Mohammedan. Each of these, and Pagan religionists, have in turn 



248 



THE GREAT LAW BOOK. 



combined against the Protestant. And now, as a climax, Satan has 
gotten all Protestantism at loggerheads. 

Now Satan, without the leaders, and the organized bodies they re- 
present, is measurably powerless ; for let all of G-od's people stand 
shoulder to shoulder, unorganized, as Christ designed, each man feel- 
ing his personal responsibilities to G-od, and then no help could be 
derived through an unchristian and unnatural organization. Disarm 
these leaders of their usurped and injurious power, and the sectarian 
organizations would fall, and consequently Satan's influence, derived 
therefrom, would cease. Yes, all the sects, Infidel, Pagan, Moham- 
medan, Greek, Papal, and Protestants, would fall, leaving but two 
unorganized bodies in all the world, the good and the bad, they who 
obey God, and they who obey him not. 

Is Christ divided ? 

"We heard a minister thank God three times in one sermon, for the 
different sects — denominations — and that he was a Methodist ; and 
the reason assigned was, that men could all have their choice. If a 
man wished to be a Methodist, he could be so ; if a Baptist, he could 
be a Baptist ; and so on, through the catalogue of the Christian sects. 
Well, the same reason would hold good, why there should be sin, a 
devil, a hell, that all men might have their choice, either to do right 
or wrong ; that they might have their choice, to have and serve the 
devil, the destroyer, instead of Christ, the Eedeemer and Saviour; 
that they might have their choice to go to heaven or to hell. Glorious 
freedom, this! If this doctrine be true and necessary, then could 
there be no sin ; God would not be under obligation to cater to the 
gratification of men's choice, perverted or legitimate. 

This man also said : " He was a Methodist, and he intended that his 
children should be Methodists." This seemed intended as a kind of 
exordium, or opening, for a little glorification of principles, and a re- 
buke to some of his hearers, who had presumed to allow their children 
to attend "a Sunday-school not of his persuasion," as also a sharp 
reproof to such as would leave his meetings to attend those of an- 
other denomination 

About the same time, a Congregational minister's wife remarked 
before a Beformed Dutch minister, that her father would not allow 
her to attend any other meetings than those of his own denomination, 
to which the "pious" minister replied: " That is right — he did just 
right." 

Fifty years ago, our own father, of the strictest Calvinistic New- 
England Congregational order, would not allow his children to attend 
a Methodist or Baptist meeting — they were so heretical. And we 
could fill our shee.t with just such bitter sectarian acts and feelings. 
There are in the world thousands of religious sects ; not all of them 
quite so exclusive, bitter, and bigoted. The Christian sect is against 
the Mohammedan and Pagan not only, but they are against them- 
selves. They are divided into, almost numberless, such bigoted 
clans. Prom the Papal down to Joe Smith, each one, with now and 



THE CHRISTIAN DISPENSATION. 



249 



then a rare exception, fighting for its Shibboleth, as though the sal- 
vation of the whole world depended upon the predominance of its 
particular party. 

Reader, turn your eye to any village or city, large or small, and 
count the number of the different denominations with their leaders, 
mostly of such feelings as those above described: when a union- 
house, with one holy, unsectarian man as the preacher, would do 
more good than all the sectarian tribes of preachers put together. 

Brother, sister, suppose that Christ, our great examplar and 
preacher, He who prayed so earnestly that all his followers might be 
one, were to come again in the flesh, and make a tour through this 
country, but could spend only one hour with his people : suppose He 
were to visit, next Sunday, the village or city of A or B. It is ten 
and a half o'clock. Nobody knows that He is in town. The bells 
of the Episcopal sect, of the Presbyterian sect, the Dutch Reformed 
sect, the Lutheran sect, the Wesleyan sect, the Methodist Episcopal 
sect, the Baptist sect, the Universalist sect, and the Congregationalists, 
are tolling ; and now the last of each congregation has entered, and 
the astounding announcement is mysteriously made from every pul- 
pit, that Christ Jesus is in the village; and all sit in breathless 
silence, to witness his ingress, either by the doors or elsewhere ; for 
surely, each sect exclaims, exultingly: "He can not, will not, at- 
tend any other, for they are all too heretical to be countenanced by 
him." "Ah! how He will denounce them when He visits us." 
Yes, so each and all of them sit and congratulate themselves, and 
wait and wait, till the clock strikes eleven, then twelve, then one ; 
when they, in despair, disperse in noiseless confusion and disappoint- 
ment ; none daring to open his mouth under such circumstances. 

And what is the matter ? Has the blessed Saviour turned away, 
and left the place in disgust ? No. Has He shut himself up at his 
unknown lodgings? No. Has He acted on the prudent, worldly 
policy of staying away from visiting any of his disciples, for fear of 
giving umbrage to those denominations which He could not also 
visit ? No ; He has not acted from any such policy ; but seeing the 
destitute, starving, dying multitudes thronging the streets, (for the 
poor, nowadays, have not the Gospel preached unto them, as they 
had when He was on earth,) He left the proud, ostentatious, exclu- 
sive, arrogating, dogmatical, bigoted, Pharisaical sectarians to their 
own perverted imaginations, their own barrenness and vain-glory, to 
bite and devour one another, and turned to the perishing, and opened 
his mouth, and taught them, saying: "Blessed are the meek, for they 
shall inherit the earth ; blessed are the peace-makers, for they shall 
be called the children of God ; blessed are those who hunger and 
thirst after righteousness, for they shall be filled ; seek those things 
wherewith one may edify another ; and have fervent charity among 
yourselves. Let each esteem other better than himself. Seek first 
the kingdom of heaven and its righteousness ; and as ye would that 
others should do to you, do ye even so to them ; for this is the law 
and the prophets. Except your righteousness exceed the righteous- 

11* 



250 



THE GREAT LAW BOOK. 



ness of the Scribes and Pharisees, ye can in no case enter into the 
kingdom of heaven." 

Many heard him gladly, and went away better men and better 
Christians, to do the will of their Father in heaven — preaching the 
G-ospel everywhere, and gathering sheaves for the great harvest; 
others believed, but were only half-converted. They turned away to 
tithe anise, and mint, and cummin, forming creeds and tests, and 
sectarian scissors, to shorten such brethren as were too long, and 
stretch those which were too short. A few, from the disappointed 
sects, as by chance, on their return, heard some part of the discourse, 
which had, from the circumstances, been much lengthened, and be- 
came converted, and went forth with their Lord's commission, to dis- 
ciple all men to him, but not to a sect or denomination. 

But we are no longer a sectarian ; whether Protestant, Papist, Mo- 
hammedan, etc., as denominationally constituted; but we protest 
against all the sects, all castes, all exclusiveness, all idolatry, all super- 
stition, all bigotry. We bow to no priest, but Christ ; worship at no sec- 
tarian altar or shrine ; but would worship God in sincerity, in spirit, 
and in truth, with a broken and a contrite heart. "We would acknow- 
ledge no leader but Christ, nor belong to any Church but his. Oh ! 
that He may ever be our Leader and Saviour; the Holy G-host, our 
Teacher and Sanctifier ; and the Kingdom of Heaven our eternal 
home. And while continued to enjoy probation, we will gladly and 
cheerfully toil on for the advancement of the Kingdom of our Lord, 
with all who love and serve him, of whatever name, condition, or 
clime. With them we will meet to pray, to praise, and to worship ; 
whether it be in the house, in the open field, in the grove, or in the 
highways ; by night or by day ; at home or abroad ; for the Christ- 
ian's field is the world. Yea, more, we would rejoice with them that 
do rejoice, and weep with them that weep ; for when one member 
suffers, all the other members suffer with it ; or if one member be 
honored, all the other members rejoice with it. 

Sectarianism is the legitimate offspring of ignorance, pride, big- 
otry, jealousy, selfishness, envy, hatred," malice. Its works are tale- 
bearing, strife, proselyting, biting, and devouring all who differ, or 
seem to differ, from it. 

It is the spirit of intolerance, exclusiveness, proscription, persecu- 
tion. It is censorious, dictatorial, dogmatical, hypercritical, cold- 
hearted, uncivil; the meanest, most mischievous child of the devil. 
This spirit, and the priestly, hierarchal classes, are the Antichrist, 
the Babel, the great whore of Babylon, whose rise and fall are so 
graphically described in the Apocalypse. And the last great battle 
to be fought, will be between its friends and its enemies. It must 
and will fall, before the Messiah can reign King of kings and Lord of 
lords. If Christians would but conform to Christ's rule, and observe 
that only, there would at once be an end to the bitter quarrels about 
Baptism ; for no one would object, when no sectarian purposes were 
to be advanced, to each subject making his own selection of the 
mode of the application of water in his case. Neither could there be 
auy quarrel about Rulers in the Church, as Christ's express and 



THE CHRISTIAN DISPENSATION. 



251 



only command about brotherly discipline, peremptorily devolves it 
upon— rfirst, the offended brother; second, upon him and one or 
two others; third, upon the whole brotherhood, in the community 
where the parties reside or happen to be. (See Mat. 18.) Nor would 
there be about Apostolic succession, or ordination, since Christ makes 
all his subjects preachers, denying, even to the Apostles, the right to 
forbid any ; all being individually and collectively successors of the 
Apostles. In this respect they are God's clergy, to preach, to con- 
vert, or disciple men. Yes, He not only allows, but commands each 
and all his disciples, to preach and baptize, and celebrate the Supper, 
at home or abroad, with their own household, or the congregated 
brotherhood. Each one of them may select his own locality, and 
build his own stand, tent, or meeting-house ; or he may, if he can, 
induce others to help him, or they may do it for themselves ; and he 
may enter such place, and preach, without let or hindrance, to all 
who may come to hear — his onlj object being to disciple men to 
Christ. When the brethren come together, as it is their duty, and 
would be their interest and privilege to do, for their own instruction, 
advancement in holiness, and edification, they would be on an equal- 
ity, preventing the possibility of a quarrel about who should be 
greatest ; for at the brethren's meeting, all would be equals, under 
Christ alone, the Head of the assembly : one may be chosen to pre- 
side temporarily, or each may govern himself 

Christ Sectarian ! What, pray tell, in all that He said or did, 
was He liable to such an imputation — such suicidal inconsistency? 
He, being the last King, must have a Kingdom that would endure 
forever ; but it must include all men. And when He invites all to 
become his subjects, saying, "Ho, everyone that thirsteth, come," 
etc., no sectarianism can be predicated of this. Nor is there in the 
assertion, "Ye must be born again," anything upon which sectarists 
could build a party among his followers, etc., etc. Let these, and a 
few other things, prevail, and sectarian quarrels would be at an end. 

Christ's Prater, " Holy Father, keep, through thy name, those 
whom thou hast given me, that they may be one, as we are one;" 
" that they all may be one, as thou, Father, art in me, and I in thee, 
that they also may be one in us : that the world may believe that 
thou hast sent me ;" " that they may be one, even as we are one ;" 
" I in thee, and thou in me, that they be made perfect in me "—can 
not be answered as long as this hateful spirit prevails. The love 
of kindred hearts is the only bond of Christian union ; Baptism the 
only visible sign of Christian membership ; the Bible their only creed 
and confession. The true test of discipleship is love to God and good 
will to men. 

Yes, all denominational, sectarian distinctions, must be repu- 
diated, abolished, annihilated ; and all the faithful — the inheritance 
of God — must be one ; one in desire, one in aim, one in effort, one 
in essence. Then, and not till then, will God's people be terrible to 
her foes as an army with banners. 

The associations now called Christ's Church, are not his, but they 
are of human origin and of human organization ; neither are they 



252 



THE GREAT LAW BOOK. 



Apostolic. Christ's Church is within his people; these churches 
were intended as instrumentalities to bring men into Christ's Church. 

Christ's people should not expect that Satan's people will help 
them, while such, to do God's work, but they are themselves to take 
the Kingdom for Christ. 

This article may properly be concluded by annexing a few addi- 
tional thoughts that we published some ten years since : 

We have spoken of the origin and the evils of sects and sectarian- 
ism. They are innumerable and enormous, and should be put down 
by the Christian everywhere and in every shape. But it never will, 
or can be, so long as each clings to his shibboleth, and demands 
church organization, and exclusive ecclesiastical assemblies, to prop 
it up and propagate it — no, never. 

Let then all Christians in a village or town, meet under one com- 
mon standard, in one place, and worship God together, comfortably, 
peaceably, and respectably, till the number becomes too large for one 
congregation. It is a Christian assembly, and let it be called such. 
When a second one is formed, the elder will be called the first, the 
younger, the second. Baptize these assemblies not with the name of 
Presbyterian, Baptist, Methodist, Episcopalian, Lutheran. Congre- 
gational, or any thing than Christian assemblies. Do away also with 
the distracting, dividing names of distinctive, sectarian, ecclesiastical 
organizations, and the fact also. Let there be no distinctive Presby- 
terian organizations, as such — no Methodist, no Baptist, to divide, and 
distract, and weaken the Christian band. There should be none. 
They have existed long enough ; have already done evil enough, in 
and out of the Church ; inflicted wounds enough on Christ and each 
other, and sent too many souls to hell already. Oh ! let us not tolerate 
them any longer. 

There should never again be a church organization with any of 
these names. Give the next, then, a Christian, and not an anti- 
christian Baptism. Let the next meeting of Christians, from different 
sections that may meet, no matter for what object, if it be a legitimate 
one — one of which Christ would approve — be constituted of all lovers of 
Christ, and the souls of men, and the Kingdom of Heaven ; of what- 
ever age or sects, without respect to names, or standing in, or labor 
for the Church. Then all can hear, all can speak, all can pray, all 
can feel ; not all at once, not all at that time — order, not confusion, is 
the law of Christ's house — but all can feel, and love, and pray, male 
and female, then and there. All have not the same gifts ; conse- 
quently all are not called to do the same things; still there are 
things enough for all to do. Such a body would not, by dissensions, 
and strife, and sectarianism, disgrace themselves, bite and devour one 
another ; for they are one in Christ ; have determined to know no- 
thing but Jesus and him crucified; have no names, or parties, or 
particular forms, to plead for or defend; but meet to get good by 
comforting one another; to do good by imparting information and 
instruction, and devising means more rapidly and widely, by which 
Christian knowledge, and influence, and blessing, may be diffused. 
Let no Baptist go there ; it is no place for Baptists: no Methodist, no 



THE CHRISTIAN DISPENSATION. 



253 



Episcopalian, uo Presbyterian, no Lutheran — it will be no place for 
them: but let all Christians go, and Christ will be among and bless 
them, as certain as there is a Christ. And those who meet, will not 
only see and know it, but the world will see and know it. 

Ghristians are beginning to be ashamed of their sectarian names, 
sectarian zeal, sectarian exclusiveness, sectarian selfishness and acri- 
mony, and long to be rid of it. Such things have well nigh eaten up 
their piety, if it has not also made them small, weak, inefficient, and 
contemptible in the eye of the world. Instead of longer biting and 
devouring one another, and beating the air, they want to become 
one band of brothers ; to return to the primitive state of the Church, 
when they were one, had one common cause, common Leader, com- 
mon Head, and could spend their mutual, joint, and several labors 
against the common enemy. 

They no longer desire so many lords and masters, so much dicta- 
tion, dogmatism, so much leading, driving; so many forms and cere- 
monies ; so much show and outside religion, to the exclusion of the 
inward, the simple, energizing, unaffected principle of love to God, 
manifested by undying, practical love to man. They feel that the 
religion which brought Christ from his glory, is a religion which has 
to do with men's souls, to form them anew, and make them holy, 
that they may be happy ; which has to do also with men's bodies, 
to make them meet temples for the Holy Spirit to dwell in. A reli- 
gion which will not do this, is, to say the least, not the religion of 
the Gospel of our Lord and Saviour. Such a religion makes a new 
man. Not a fop, a dandy, a worldling, a sectarian, a dictator of his 
brethren; but an humble, unassuming, laborious, sympathetic servant 
— going about doing good to the bodies and souls of men. That reli- 
gion which produces not these fruits, is not from heaven, will lead 
no souls to God, will turn none from hell, will remove no sorrows, nor 
make the world better. 

All Judicial proceedings should be kept out of the large, public, 
sectional, or national meetings of Christians, because all that can be 
better and more speedily done at home. According to the 18th chap- 
ter of Matthew, eacn individual church should attend to all that in 
their body. Indeed, when the Church shall return to this primitive 
unity, charity, and action, there will be far less discipline needed. 
And the reason is obvious. There would be no competition to build 
up a particular sect or church, no pride to swell the numbers of 
any, no anxiety to bring any into their folds, that did not give the 
clearest evidence of being new creatures in Christ Jesus; hence there 
would be little or no proselyting, no inducement to urge any to take 
the vows of God upon them that were not prepared to keep them. 

There would then, for the same reasons, be less worldliness in the 
Church, and less successful opposition to her; for she, being united, 
would be strong in the Lord, and in the power of his might. Most 
of the weapons against her, by these means, would be wrested from 
the hands of the assailant. United she would stand, fair and terrible 
to her foes as an army with banners. 

What Christian would not to-day, could he bring back those golden 



254 



THE GREAT LAW BOOK. 



times of the Church, give up his sectarianism, his uncharitableness, his 
long-cherished Christian, no, his anti- christian name and peculiarities, 
his distinctive exclusiveness, his narrow-mindedness, and at once 
take every man, who has the image of Christ, by the hand, exclaim- 
ing, Brother, come at once on to the broad, liberal, Catholic ground 
on which stood the Apostles — the believer, whether a Greek or a 
J ew, learned or ignorant, high or low, bond or free ? Oh ! that it 
were so ! so here and everywhere. Then the Millennial day could 
and would speedily come. 

Brethren, can it come before? Should it come before, whose 
would Christ be? The Baptists? the Presbyterians? etc., etc.? 
Ah ! were He here to-day, what jealousies and heart-burnings would 
it engender — what strife ! But He will not come under such circum- 
stances, as much to be dreaded almost as the betrayal or crucifixion, 
unless it be to batter down those walls of division, remove the bars 
of separation, and chastise those who erected them. 



The Millen"niuii. 

" When will the Millennium come ? I look for its conclusive establishment 
through a widening door of the most desolating judgments, and the utter de- 
molition of our civil and ecclesiastical structures." {Chalmers'' Answer to 
Bicker steth.) 

When will it come ! Just as soon as men will allow G-od to legis- 
late, and judge, and govern. And when will that be? When there 
are faith, and hu mili ty, and benevolence enough in the Church to say 
with emphasis, "We rejoice to have Him do it. Tea, more, we will 
contend for this, and only this as his and not man's prerogative : in 
other words, when "Christians" and Christendom will become con- 
verted to God, his word, his claim ; when selfishness, assumption, and 
ambition shall give place to modest disinterestedness, self-denying 
and fearless adherence to the divine right. God wants to bring the 
world, yes, his people, to crown him Lord of all; then He will be here 
in all his glory. 

The Millennium is the giving God the throne in our hearts and over 
the world ; it is the falling in with the divine arrangements, living in 
conformity to the constitution of things, giving God the place in con- 
trolling the things of this world, which Satan and wicked men arro- 
gate to themselves ; by cooperating with God and good men to drive 
the devil from our hearts, and this world; by thinking, speaking, and 
acting rightly. This would give us the Millennium at any time— just 
the thing promised. Again, how are we to attain that blessed state 
of feeling and acting? By humbly praying, "Thy Kingdom come, 
thy will be done on earth as it is in heaven," united with corre- 
sponding earnest effort. 

Righteousness and truth have fallen in the streets. Their friends 
are smitten down, both in high places and in low. Liberty is publicly 
repudiated, and oppression installed amidst shouts and cheering. 
Slavery of body and mind, in Church and State, seem destined for a 



THE CHRISTIAN DISPENSATION. 



255 



time to triumph ; and liberty to lie bleeding under her cloven feet. 
Iniquity is framed by human acts, called laws ; and what is to be done ? 
What ! why, we must fall back upon our reserved, natural, inalien- 
able, God-given rights : all the lovers of truth, God's freemen, must 
define their position, namely, to take God's, the Natural Law, for 
their guide, and ignore all human enactments, as well as all right 
to legislate for human conduct. They must proclaim for G-od's Law 
and his only, as mirrored forth in the decalogue. 

This Law forbids murder, adultery, fraud, injustice, oppression, cove- 
tousness, cruelty, and every thing which goes to make up the monster 
Slavery. 

They must also fall back upon the inherent right to seek, main- 
tain, and enjoy unmolested, life, liberty, and domestic as well as pub- 
lic happiness, and maintain the same at the cost of time, property, 
ease, present tranquillity, and life itself, if need be. They must stand 
shoulder to shoulder, and valiantly do battle against man-piracy, op- 
pression in all its forms, in all places, in public and in private ; at the 
polls, in the parlor, the kitchen, the pulpit, the forum — at the plough, 
the loom, and the anvil — as a soldier under arms, as a sentinel, as an 
officer, each and all enrolled for life, against the common foe, whose 
ruthless hand and baser heart have waged eternal war against God 
and all his works, his property, and his ways. Let it be known the 
world over, on which side men are, that of humanity and heaven, or 
that of oppression and hell. Let the oppressor at the North share 
the disgrace and the doom threatened the oppressor at the South, in 
Italy, in Tuscany, among Papists and Protestants, etc. God knows no 
North and no South — no sectarianism, and allows of no persecution ; 
nor should we. God is for liberty and law, and so should we be ; 
not human but divine statutes, the natural law, demanding universal 
right. Nor is it true that the Bible sustains the soul and body-stulti- 
fying system of slavery. All that clamor from the oppressor and 
his associates, which tries to bring support from that quarter, is from 
the devil and his emissaries. No matter whether the claimant, the 
apologist, the advocate be a Papist, a Protestant, or a Mohammedan, a 
lawyer, a professed minister of Christ, or a planter ; he is of his master, 
the devil, going and coming at his bidding He is always, here and 
everywhere, both the enemy of God and man. 

In the name of God, Amen, we hereby proclaim, that every enlight- 
ened, voluntary slaveholder, or apologist, or agent, to sustain the 
system, whether in Church or State, is the servant of Satan, whether 
he or she know it or not. 

In the name of God, Amen, we hereby repudiate, now and forever, 
the claim set up by some professing Christians, that any slavery is 
right, and that the blessed book of God, the Bible, justifies, appro- 
bates, or even tolerates it for a moment. In the name of God, we ad- 
vertise all men, that such professors are the devil's, who have stolen 
the livery of heaven, the easier to deceive and damn the nations. 
Such ministers a*re not God's ministers. They belong not to Christ's 
Church, but to the devil's ; and let the world no longer respect them 
as such. 



256 



THE GREAT LAW BOOK. 



Tell me not that the ministerial apologists have been licensed and 
ordained by the highest ecclesiastical authorities, by the imposition 
of holy hands, and other sacred rites, and it is now our duty to re- 
spect, reverence, and obey them " for their work's sake." Nay, verily, 
we will neither honor, obey, or acknowledge them as good brethren, 
while they do the work of Satan, any more than we would honor Satan 
himself, who once was an ordained minister of G-od, as every man, wo- 
man, and child is, when on the side of G-od and of humanity. It is 
not the application of human hands, nor the call of human voices, 
neither human badges or certificates, be they from individuals or or- 
ganized bodies, that constitute Christ's ministers, which we are bound 
to honor ; but it is all those, high or low, rich or poor, learned or 
ignorant, members of human organizations or not, now called churches, 
bond or free, who have been born again, who are the faithful, that 
are the ministers we are to honor. Those only who possess Christ's 
spirit, and do the things, which he says — these we will honor. 

Tell us not that those who outwardly profess atachment to Christ, 
and are his accredited ambassadors, are on this account to be honored 
as " G-od's clergy," (as Calvin says;) for we will neither honor nor be- 
lieve any man a true man, a minister of Christ, who will not keep, 
or at least conscientiously try to keep, God's commandments. 

And we aver, that no man doing a good deed in Christ's name, shall, 
with our consent, be forbidden to preach Christ and bless man, be- 
cause "he followeth not us," nor this or that sect or party; hut all 
who do the will of God, and only such, shall be accounted the sons of 
G-od, and worthy of honor. And all they who labor most in word 
and doctrine shall be accounted worthy of double honor. 

It is time men began to know and acknowledge the distinction be- 
tween the children of G-od and the children of the devil and to forget 
the factitious distinctions of men. 

G-od, the Father, never had a visibly organized Church. The Son, 
Jesus Christ, has not, and never had, any such. But all the good of 
all ages belonged and belong to God's Church, the Kingdom of 
Heaven ; while all the bad, also without any visible organization, be- 
longed and still belong to the devil's, their professions and preten- 
sions to the contrary notwithstanding. 

Ministers, not of G-od, but of the devil, in Papal countries, and 
at the South, plead for slavery, and the withholding of the Bible, 
(that enemy of slavery, else why withhold it ?) from millions of human 
beings ; and so did similar ministers, even in England, oppose the 
translation, the printing, and the circulation of the Bible among the 
people ; yes, they opposed it with persecutions of fire and the stake. 
Scores of men were martyred for only reading the word for their own 
edification and for the edification and comfort of others. And in one 
instance a man was martyred for repeating a portion of the New Testa- 
ment, which he had committed to memory. And all this opposition 
came from the professed ministers of Christ, who had said, " Go, 
preach my Gospel to every creature," etc. 

Those ministers went even further, and loudly inveighed against 
the first translators, Wickliff, Erasmus, Tindale, Luther, and others, 



THE CHRISTIAN DISPENSATION. 



257 



as. guilty of the worst of heresies, and condemned the study of the 
Hebrew, Greek, and Latin from every pulpit as most dangerous and 
damnable. They also, like the slaveholders of the South, in 1408 
forbade the reading of the Bible in their schools, etc., etc. ; and this 
by ministers professing to hold the keys of life and of death. And 
can we honor such men as Christ's ministers ? Never. Forever after 
this be the invidious distinction of minister and layman banished-from 
our mind, to give place for that true and only one, the good and the 
bad, the righteous and the wicked. 

As to the ecclesiastical bodies claiming judicial functions or not, which 
originate from each and almost all of the religious denominations of 
Christendom ; as also individual organized local churches, so called ; 
they are all of human invention, honestly supposed at the time, no doubt, 
to be the best instrumentalities that could be devised to bring men into 
Christ's Church; but not in primitive times claiming to be his 
Church, nor even of divine authority, but merely a device of decaying 
Judaism, or of early assuming Christians, later, however, than Apos- 
tolic examples ; for such have neither the authority of the Head of the 
Church, nor the honor and influence of Apostolic example to sustain 
them. But these organized societies are, like Bible, Tract, Missionary, 
educational, and other benevolent religious societies, whether among 
Jews or Greeks, Roman or Protestant, just in so far as they are on 
the side of humanity and of God, entitled to "respect, and no further. 
Their professions, their positions are nothing, except for evil, only as 
they, like an individual of Christ's family, are on the right side. Could 
such bodies or associations exist without proceeding from a sect, a 
faction, a denomination, which they could not, their influence, like 
political convocations, would be comparatively harmless. But when 
they assemble and claim to be the vicegerents of God, the only visible 
and legitimate head of the Church, the privileged order of Christ's 
Church, a court, or chartered body to lead and govern his Church, 
they are not only unauthorized, but of evil tendency. They may do 
some good, and much evil ; evil always, when not controlled entirely 
by God's law, and love and good will for man, that disinterested bene- 
volence which seeketh not her own ; and when men are taught to be- 
lieve that they exist, as bodies or judicial courts, by divine authority. 
These organized Church judicatories usually assemble once a year — 
some oftener. And, while assembled, questions of great public in- 
terest come before them, as has the subject of Papal domination and 
slavery, during the last few years, come before the Presbyterian 
General Assemblies, the Methodists, and others ; which subject they 
have often dismissed, or otherwise aided, greatly to the scandal of the 
religion which they profess. Too often, by these illegitimate asso- 
ciations, have the interests of Christ's kingdom been greatly preju- 
diced. Think not that we are opposed to religious convocations for 
counsel, encouragement, prayer, and praise. But they should be 
open to all the faithful. And, like our present benevolent anniversary 
associations, when their work is done, they would cease to be, except 
as individuals. Then their influence for evil would be less than now, 
with a supposed armory of Christ's followers, often without a soul. 



258 



THE GREAT LAW BOOK. 



What can be said of ancient councils, etc. ; the one of the fourteenth 
century that convened at Constance to settle a quarrel between three 
rival Popes, and consult about "Wickh'fTs heresy ? Surely, there was 
no want of dignity, or wealth, or respect, in the eyes of the people ; 
for it was the whole Church, undivided by Protestantism. It con- 
sisted of " a German emperor, twenty princes, one hundred and forty 
counts, a Pope, more than twenty cardinals, seven patriarchs, twenty 
archbishops, ninety-one bishops, six hundred other prelates, and 
about four thousand priests," and continued its sessions four years. 
While this august assembly, not to say Christian, were in session, 
they deposed three Popes, elected a fourth, burnt John Huss and 
Jerome, and passed sentence of condemnation on the writings of 
\Yickliff. And were these ministers the servants of God, doing Christ's 
will, when withholding his word from the people, and burning his 
most active servants ? And should we respect them ? No, never. 
They, these self-constituted, assuming, God-insulting, man-made mi- 
nisters, like our man-made, slaveholding ministers, would burn the 
Bible, that they themselves might be all in all. 

But again we say, these are not God's, but the devil's clergy. The 
people in mass, who love and serve God, are his clergy, his ministers, 
and by their good fruits they are to be known. Christ's people are 
the rightful heirs to his Kingdom, not the man-made minister. For 
who that knows their history during eighteen hundred years can have 
confidence in them as a body ? They may be, and many of them are, 
in spite of what this system has done for them, good, holy, honest 
men ; but none the more the legitimate ministers of Christ, for what 
man, or these ecclesiastical unscriptural courts have done for them. 

Think not that we are going to ignore the Christian ministry, nor 
their social religious convocations for their mutual benefit, and the 
good of a world lying in wickedness ; but we would multiply their 
numbers, until aU the faithful were the acknowledged ministers of 
Christ, and on an equality with every other, as in fact they really 
are. Nor do we intend to be separated from any of them in action and - 
feeling, any more than we have been onaccount of uttering these senti- 
ments, which the times are beginning to call for. 

Yes, we would greatly add to the already too small number of 
Christ's accredited ministers, and call upon every just and true editor 
and publisher of good things to step forward and be installed . as 
pastor over the parish to which their good words are sent. And 
know thou, and let the world know, that if you belong to Christ, you 
too are his ministers, intrusted with the mightiest engine for good or 
evil, ever given to mam Come, also, you Christian merchant, me- 
chanic, jurist, doctor, banker, broker, farmer, manufacturer, come, 
leave all and follow Christ, become in practice and public profession, 
what you all are in fact, if you are the truly born again, the lawful 
preachers of the blessed Gospel. Come not to ask to what denomi- 
nation or sect you shall attach yourself, but come to preach Christ 
and him crucified, and to know nothing but him and his wilL Preach 
his Gospel wherever you go, and whatever else you do. The respon- 
sibility is laid upon you, and you can not shake it off. Christ gave 



THE CHRISTIAN DISPENSATION. 



259 



not this work to a privileged class, but to each and all of his follow- 
ers ; and preach they must, the best they can, each in his sphere, 
responsible only to Christ, the Head of the Church. 

And here at once the objection is raised: " What! allow this and 
that ignorant, uncouth, ill-bred, boorish man to preach ! Preposter- 
ous ! we will have no such indignity offered where we worship 1" etc. 
To all which we reply, such brethren, if truly born again, will rapidly 
improve, if opportunity be enjoyed. And, even while lisping and 
stammering, they may do more to convert others, than do the more 
eloquent, learned, and refined. And in such an earthen vessel the 
grace of the G-ospel would appear more apparent. And if such are 
not the best qualified to preach in a large place, and to many, to the 
enlightened and refined, then let others better qualified, and more ac- 
ceptable to such a class, preach to them, lest, through their wicked 
pride, ostentation, and aristocracy, they perish and sink to hell among 
all the vile, impolite, and abandoned. It may or may not be best to 
yield to their wicked prejudices: but the objection is groundless; for 
few converts would intrude themselves, where their services would 
be unacceptable. And to the humble the truth would always be ac- 
ceptable, anywhere, and especially when coming warm from the new- 
born soul. 



Day of Judgment. Rewards and Punishments. 

It is appointed unto men once to die, but after this the judgment. 
G-od hath committed all judgment unto the Son, and hath appointed 
a day, in which he will judge the world in righteousness, by that 
man whom he hath ordained : whereof he hath given assurance unto 
all men, in that he hath raised him from the dead. 

And hath given him authority to execute judgment also, because 
he is the Son of man. 

Marvel not at this : for the hour is coming, in the which all that 
are in the graves shall hear his voice, 

And shall come forth : they that have done good, unto the resurrec- 
tion of life ; and they that have done evil, unto the resurrection of 
damnation. 

It will not avail the wicked contemptuously to inquire, " "Where is 
the promise of his coming ? " nor to scoff at serious things — death, 
judgment, and an eternity of happiness or misery — for they are real- 
ities and parts of the law of being no less than is their own existence. 
And disbelieving, or trying to disbelieve, or caring for none of these 
things can not annihilate them, nor make them untrue ; although this 
infidelity may, and most assuredly will, if persisted in, prove their 
utter ruin. But to the righteous— those who do the things which 
Christ commands — there will soon be an end to all sorrows, priva- 
tions, disappointments, persecutions, toils, weariness, and pains. 
There remaineth a rest for the people of God, a day without night, 
action without weariness, pleasure without satiety, full manhood 
without decay, and life without death. 



260 



THE GREAT LAW BOOK. 



Judgment. — When the Son of man shall come in his glory, and all 
the holy angels with him, then shall he sit upon the throne of his glory: 
and before him shall be gathered all nations : and he shall separate them 
one from another, as a shepherd divideth his sheep from the goats : and 
he shall set the sheep on his right hand, but the goats on the left. Then 
shall the King say unto them on his right hand, Come, ye blessed of 
my Father, inherit the kingdom prepared for you from the foundation 
of the world : for I was an hungered, and ye gave me meat : I was 
thirsty, and ye gave me drink : I was a stranger, and ye took me in : 
naked, and ye clothed me : I was sick, and ye visited me : I was in 
prison, and ye came unto me. Then shall the righteous answer him, 
saying. Lord, when saw we thee an hungered and fed thee? or 
thirsty, and gave thee drink ? When saw we thee a stranger, and 
took thee in ? or naked, and clothed thee ? Or when saw we thee 
sick, or in prison, and came unto thee ? And the King shall answer 
and say unto them, Verily, I say unto you, Inasmuch as ye have done 
it unto one of the least of these my brethren, ye have done it unto 
me. Then shall he say also unto them on the left hand, Depart from 
me, ye cursed, into everlasting fire, prepared for the devil and his 
angels : for I was an hungered, and ye gave me no meat : I was 
thirsty, and ye gave me no drink : I was a stranger, and ye took me 
not in : naked and ye clothed me not : sick, and in prison, and ye 
visited me not. Then shall they also answer him, saying, Lord, when 
saw we thee an hungered, or athirst, or a stranger, or naked, or sick, 
or in prison, and did not minister unto thee ? Then shall he answer 
them, saying, Verily, I say unto you, inasmuch as ye did it not to 
one of the least of these, ye did it not to me. And these shall go 
away into everlasting punishment : but the righteous into life eternal. 
Mat. 25 : 31-46. And then shall appear the sign of the Son of man 
in heaven : and then shall all the tribes of the earth mourn : and then 
shall they see the Son of man, coming in the clouds of heaven, with 
power and great glory: and then shall he send his angels with 
the great sound of a trumpet, and they shall gather together his elect, 
from the four winds, from the uttermost part of the earth, to the utter- 
most part of heaven, from the one end of heaven to the other. And 
when these things begin to come to pass, then look up, and lift up 
your heads : for your redemption draweth nigh. Mat. 24 ; Mark 13 ; 
Luke 21. 

For as the lightning cometh out of the east and shineth unto the 
west, so shall also the coming of the Son of man be. 

If therefore thou shalt not watch, I will come on thee as a thief, 
and thou shalt not know what hour I will come upon thee. The 
Lord Jesus shall be revealed from heaven with his mighty angels, in 
naming fire taking vengeance on them that know not God, and that 
obey not the gospel of our Lord Jesus Christ : who shall be punished 
with everlasting destruction from the presence of the Lord, and from 
the glory of his power ; when he shall come to be glorified in his 
saints, and to be admired in all them that believe (because our testi- 
mony among you was believed) in that day. 

And the kings of the earth, and the great men, and the rich men, 



THE CHRISTIAN DISPENSATION. 



261 



and the chief captains, and the mighty men, and every bond-man, 
and every free-man, hid themselves in the dens and in the rocks of 
the mountains ; and said to the mountains and rocks, Fall on us, 
and hide us from the face of him that sitteth on the throne, and from 
the wrath of the Lamb : For the great day of his wrath is come ; and 
who shall be able to stand ? 

Rev. 22. And I saw a great white throne, and him that sat on it, 
from whose face the earth and the heaven fled away ; and there was 
found no place for them. And I saw the dead, small and great, stand 
before G-od: and the books were opened: and another book was 
opened, which is the book of life : and the dead were judged out of 
those things which were written in the books, according to their 
works. And the sea gave up the dead which were in it ; and death 
and hell delivered up the dead which were in them : and they were 
judged every man according to their works. And death and hell 
were cast into the lake of fire. This is the second death. And who- 
soever was not found written in the book of life was cast into the 
lake of fire. 

Rewards. — For the kingdom of heaven is like unto a man that is 
an householder, which went out early in the morning to hire labor- 
ers into his vineyard. And when he had agreed with the laborers 
for a penny a day, he sent them into his vineyard. And he went 
out about the third hour, and saw others standing idle in the market- 
place, and said unto them, G-o ye also into the vineyard ; and what- 
soever is right, I will give you. And they went their way. Again 
he went out about the sixth and ninth hour, and did likewise. And 
about the eleveth hour he went out, and found others standing idle, 
and saith unto them, Why stand ye here all the day idle ? They say 
unto him, Because no man hath hired us. He saith unto them, Go 
ye also into the vineyard; and whatsoever is right, that shall ye 
receive. So when even was come, the lord of the vineyard saith 
unto his steward, Call the laborers, and give them their hire, begin- 
ning from the last unto the first. And when they came that were 
hired about the eleventh hour, they received every man a penny. 
But when the first came, they supposed that they should have re- 
ceived more ; and they likewise received every man a penny. And 
when they had received it, they murmured against the good man of 
the house, saying, These last have wrought but one hour, and thou 
hast made them equal unto us, which have borne the burden and 
heat of the day. But he answered one of them, and said, Friend, I 
do thee no wrong : didst not thou agree with me for a penny ? Take 
that thine is, and go thy way : I will give unto this last, even as 
unto thee. Is it not lawful for me to do what I will with mine own ? 
is thine eye evil because I am good ? So the last shall be first, and 
the first last : for many be called but few chosen. Mat. 20 : 1-16. 

Verily, I say unto you, That ye which have followed me in the 
regeneration, when the Son of man shall sit in the throne of his 
glory, ye also shall sit upon twelve thrones, judging the twelve tribes 
of Israel. And verily I say unto you, There is no man that hath for- 
saken houses, or brethren, or sisters, or father, or mother, or wife, or 



262 



THE GREAT LAW BOOK. 



children, or lands, for my name's sake, and the gospel's, and for the 
kingdom of G-od's sake ; but he shall receive an hundred-fold more, 
now, in this present time, houses, and brethren, and sisters, and 
mothers, and children, and lands, with persecutions, and in the world 
to come, shall inherit everlasting life. Matthew, 

If any man serve me, let him follow me ; and where I am, there 
shall also my servant be : if any man serve me, him will my Father 
honour. (See also Beatitudes, Mat. 5.) 

Blessed is he that shall not be offended in me. And he that 
reapeth receiveth wages, and gathereth fruit unto life eternal : that 
both he that soweth, and he that reapeth, may rejoice together. And 
behold, I come quickly ; and my reward is with me, to give every 
man according as his work shall be. Blessed are they that do his 
commandments, that they may have right to the tree of life, and may 
enter in through the gates into the city. For without are dogs, and 
sorcerers, and whoremongers, and murderers, and idolaters, and who- 
soever loveth and maketh a lie. For I testify unto every man that 
heareth the words of the prophecy of this book, If any man shall add 
unto these things, God shall add unto him the plagues that are writ- 
ten in this book : and if any man shall take away from the words of 
the book of this prophecy, God shall take away his part out of 
the book of life, and out of the holy city, and from the things 
which are written in this book. He which testifieth these things 
saith, Surely I come quickly. 

Punishments. — He that believeth on him, is not condemned : but 
he that believeth not, is condemned already, because he hath not 
believed in the name of the only begotten Son of God. 

Who then is that faithful and wise steward, whom his lord shall 
make ruler over his household, to give them their portion of meat in 
due season ? Blessed is that servant, whom his lord when he cometh 
shall find so doing. Of a truth I say unto you, that he will make 
him ruler over all that he hath. But and if that servant say in his 
heart, My lord delayeth • his coming; and shall begin to beat, the 
men-servants, and maidens, and to eat and drink, and to be drunken ; 
the lord of that servant will come in a day when he looketh not for 
him, and at an hour when he is not aware, and will cut him in sun- 
der, and will appoint him his portion with the unbelievers. And 
that servant which knew his lord's will, and prepared not himself, 
neither did according to his will, shall be beaten with many stripes. 
But he that knew not, and did committ things worthy of stripes, 
shall be beaten with few stripes. For unto whomsoever much is 
given, of him shall be much required ; and to whom men have com- 
mitted much, of him they will ask the more. 

But wo unto you that are rich ! for ye have received your conso- 
lation. "Wo unto you that are full ! for ye shall hunger. Wo unto 
you that laugh now ! for ye shall mourn and weep. Wo unto you 
when all men shall speak well of you I for so did their fathers to the 
false prophets. 

But wo unto you, Scribes and Pharisees, hypocrites 1 for ye shut 
up the kingdom of heaven against men : for ye neither go in your- 



THE CHRISTIAN DISPENSATION. 



263 



selves, neither suffer ye them that are entering, to go in. "Wo 
unto you, Scribes and Pharisees, hypocrites ! for ye devour widows' 
houses and for a pretense make long prayers : therefore ye shall re- 
ceive the greater damnation. "Wo unto you, Scribes and Pharisees, 
hypocrites ! for ye compass sea and land to make one proselyte ; and 
when he is made, ye make him two-fold more the child of hell than 
yourselves. "Wo unto, ye blind guides ! which say, "Whosoever shall 
swear by the temple, it is nothing ; but whosoever shall swear by 
the gold of temple, he is a debtor. Ye fools, and blind ! for whether 
is greater, the gold, or the temple that sanctifieth the gold ? And 
whosoever shall swear by the altar, it is nothing; but whosoever 
sweareth by the gift that is upon it, he is guilty. Ye fools, and 
blind ! for whether is greater, the gift, or the altar that sanctifieth 
the gift ? Whoso therefore shall swear by the altar, sweareth by it, 
and by all things thereon. And whoso shall swear by the temple, 
sweareth by it, and by him that dwelleth therein. And he that shall 
swear by heaven, sweareth by the throne of God, and by him that 
sitteth thereon. Wo unto you, Scribes and Pharisees, hypocrites ! for ye 
pay tithe of mint, and anise, and cummin, and have omitted the weight- 
ier matters of the law, judgment, mercy, and faith : these ought ye 
to have done, and not to leave the other undone. Ye blind guides, 
which strain at a gnat, and swallow a camel. Wo unto you, Scribes 
and Pharisees, hypocrites ! for ye make clean the outside of the 
cup and of the platter, but within they are full of extortion and 
excess. Thou blind Pharisee, cleanse first that which is within the 
cup and platter, that the outside of them may be clean also. Wo 
unto you, Scribes and Pharisees, hypocrites! for ye are like unto 
whited sepulchres, winch indeed appear beautiful outward, but 
are within full of dead men's bones, and of all uncleanness. Even so 
ye also outwardly appear righteous unto men, but within ye are full 
of hypocrisy and iniquity. Wo unto you, Scribes and Pharisees, 
hypocrites ! because ye build the tombs of the prophets, and garnish 
the sepulchres of the righteous, and say, If we had been in the days 
of our fathers, we would not have been partakers with them in the 
blood of the prophets. Wherefore, ye be witnesses unto yourselves, 
that ye are the children of them which kill the prophets. Fill ye up 
then the measure of your fathers. Ye serpents, ye generation of 
vipers, how can ye escape the damnation of hell ? 



Death- Warrant op Jesus Christ. 

(From the London Empire, of January, 1856.) 

" Chance," says the Cowrrier des Etats Unis, " has just put into 
our hands the most imposing and interesting judicial document to all 
Christians that ever has been recorded in human annals ;" that is, the 
identical death-warrant of our Lord Jesus Christ. The document was 
faithfully transcribed by the editor, in these words : " Sentence 
rendered by Pontius Pilate, acting-Governor of Lower Galilee, stating 



204 



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that Jesus of Nazareth shall suffer death on the cross. In the year 
seventeen of the Emperor Tiberius Caesar, and the 27th day of March, 
_ the city of the holy Jerusalem — Anna and Caiaphas being priests, 
sacrifrscators of the people of God — Pontius Pilate, Governor of 
Lower Galilee, sitting in the presidential chair of the Prastory, con- 
demns Jesus of Nazareth to die on the cross between two thieves — 
the great and notorious evidence of the people saying : 1. Jesus is a 
seducer. 2. He is seditious. 3. He is the enemy of the law. 4. He 
calls himself falsely the Son of God. 5. He calls himself falsely the 
King of Israel. 6. He entered into the temple, followed by a multi- 
tude bearing palm branches in their hands. Orders the first centu- 
rion Quilius Cornelius, to lead him to the place of execution. For- 
bids any person, whomsoever, either poor or rich, to oppose the 
death of Jesus Christ. The witnesses who signed the condemnation 
of Jesus, are — 1. Daniel B-obani, a Pharisee. 2. Joannus Eobani. 
3. Raphael Eobani. 4. Capel, a citizen. J esus shall go out of the 
city of Jerusalem by the gate Struenus." The. above sentence is 
engraved on a copper plate ; on one side are written those words : 
" A similar plate is sent to each tribe." It was found in an antique 
vase of white marble, while excavating in the ancient city of Aquilla, 
in the kingdom of Naples, in the year 1810, and was discovered by 
the commissioners of arts of the French armies. At the expedition 
of Naples, it was inclosed in a box of ebony, as the sacristy of the 
Chartem. The French translation was made by the commissaries of 
arts. The original is in the Hebrew language. — N. Y. Evening Post. 

Tes ! reader, this Judge was for about thirty-four years a resident 
on this earth. He went about doing good, nevertheless He was 
rejected of men ; was taken from prison and from judgment ; was per- 
secuted, arrested, tried before human bars, condemned and crucified. 

"We have added what is said to be a true copy of his death-war- 
rant. But he rose from the grave, and will soon come as the 
judge of quick and dead. At his bar all generations of men will be 
assembled to receive a reward for all the deeds done in the body. Then 
He will not be importuning at your door, but the inexorable judge. 
"What think you, careless, thoughtless reader, will be the language of 
your sentence at that notable day? Agree with thine adversary 
quickly whilst thou art in the way with him, lest at any time he de- 
liver thee to the judge, and the judge deliver thee to the officer, and 
thou be cast into prison. Verily, I say unto thee, thou shalt not 
come out thence till thou hast paid the uttermost farthing. 

Oh ! how consoling will it be to the Christian, in that day, to hear 
from the Hps of the Judge, as his final sentence, " Come, ye blessed 
of my Father ;" but how distracting to the impenitent to hear : De- 
part from me, ye cursed, into everlasting fire prepared for the devil 
and his angels. 

It will not then be a question whether the subject, at the bar, has 
been a wise or an ignorant man, rich or poor, bond or free, white, 
red, or black; of this or of that descent, high or low, honored or dis- 
honored, from the city or the country, a mansion, a cottage, a kraal 
or a fragile tent ; nor whether he was in livery or in rags, well 



THE CHRISTIAN DISPENSATION. 



265 



mounted or on foot ; whether he was called Esquire, Judge, Captain, 
General, Governor, President, Emperor, King, or Monarch ; or Rev., 
lit. Rev., D.D., Prophet, Priest, or Pope. Nor will it be asked 
whether the subject were a tiller of the soil, a mechanic, a merchant, 
or a professional man. No, none of these will be the ground on 
which the trial will rest. But it will be, what has he done to and 
for the Judge, and what has he refused, or even neglected to do for 
him, during the allotted season of probation ? What has he done 
or said to bless the subjects of this King, to promote and advance 
the interests of his kingdom on the earth? Has he been diligent in 
business, fervent in spirit, serving the Lord? Has he dealt justly, 
loved mercy, and walked humbly with God ? Like his Divine Master, 
has he been humble, self-denying, benevolent, watchful, prayerful, vigi- 
lant, wakeful, always going about seeking opportunities for doing 
good ? Has there been in him the spirit of Christ ? Or, on the con- 
trary, has he lived to dishonor him, and lay waste his kingdom ? to 
vex and to curse, instead of bless men ? Has he been slothful, list- 
less, improvident, careless, prodigal, extravagant; fashionable and gay, 
pleasure-seeking and pleasure-going ; desiring the praise of men more 
than the praise of God, at ease in Zion or out of it ? In a word, has 
he been serving God and his brethren, or has he been serving the 
devil, and cursing man by his words and his acts ? Has he been 
sowing to the spirit or to the flesh ? For whatsoever a man soweth 
that shall he also reap. If he has sowed to the flesh, lived in pleasure 
and been wanton, he shall reap corruption. But, if he has sowed to 
the spirit, has sought first the kingdom of God and his righteousness, 
has done good and not evil, and has endured to the end, he shall reap 
life everlasting. , 

IS NOT THIS THE CHRIST? 

It is believed that already there has been an amount of evidence 
adduced to inspire confidence in, and high expectations from, Jesus 
of Nazareth, as the true Messiah, the legitimate head of this dispen- 
sation. Indeed, is not the internal evidence of his words and works 
alone amply sufficient for this purpose ? ' To our mind it is. And 
were it possible to extinguish every other ray of light, except what 
shines from the books of nature and providence, still the Bible alone 
carries with it indubitable marks of its divine origin, too plain to be 
rejected, except by a fool or a' madman. 

Let then the inquiry be repeated, is not this the Christ ? If He be 
the Christ of God, and the Bible be not a cunningly-devised fable, a 
forgery, a lie — then there are no subjects so important, so sublime, 
and fraught with such infinite consequences, high as heaven, deep as 
hell, embracing all time, all nations and people, and stretching 
through eternity, as those which it presents for man's consideration ; 
nothing which can claim precedence in their attentions, since in all 
there is not half so much at stake — happiness, present and eternal, 
mental and, physical, as well as moral. Here are law and Gos- 
pel, government and penalty, promises and threatenings, rewards 



12 



266 



THE GREAT LAW BOOK. 



and punishments, life and death, time and eternity, things temporal 
and spiritual, indeed, a world of knowledge and of wisdom spread 
out before the reader ; and he must read or hear, whether he will or 
no. If he read or hear but to reject and scorn, or even neglect, he 
does it at his peril. It must and will prove a savor of life unto life, 
or a savor of death unto death. Suppose that Jesus of Nazareth is 
not the promised Messiah, the true Christ of God, and that the history 
of his words and acts recorded by the Evangelists is a fiction, still it 
would not follow that the work is unworthy of notice, destitute of 
wisdom, truth, and utility; but the fact might still remain, that 
" never man spake like this man;" that " He is the image of the in- 
visible God," "the express ; mage of his person ;" "that the winds, 
and seas and unclean spirits even obeyed him ;" that " the lame were 
made to walk, the deaf to hear, and the dumb to speak;" that 
" lepers were cleansed, and the dead restored to life again ;" that 
" He went about doing good, feeding the hungry, clothing the naked, 
and comforting the afflicted." Yes, in all things He appeared to 
stand the only true representative of the Father, doing and teaching 
nothing repugnant to his will as manifested in the work of creation, 
providence, and in his written word ; nor prejudicial to the true in- 
terests of man. Indeed into his code of morals, He incorporated pre- 
cepts inscribed by the Father's own hand on tables of stone, and called 
on all men to obey them. Even his enemies will not attribute to him 
any unworthy act, impious or foolish word. Thomas Jefferson, after 
he had collected into one manuscript all that is recorded of his say- 
ings, exclaimed, that these sayings, considered only as a code of mo- 
rals, are inimitably profound, indescribably sublime, wise, and good. 
And suppose further that, if this be not the Christ, the true Messiah 
were to make his appearance in this world, what, we ask, could He 
do more for the glory of God and the good of man ? "What of works 
of mercy, of benevolence and grace could He do more than Jesus 
has done ? Wherein would he manifest more self-denial, humility, 
patience, forbearance, compassion, and forgiveness towards enemies ? 
How in advice, instruction, reproof, or correction, could he excel this 
" man of sorrows ? " How could He in any thing He would say, or 
do, or think, answer better the predictions and fulfillment respecting 
the Messiah, than does the despised and too often rejected Nazarene ? 

Away, then, with the cruel imputation of imposture ; for He is 
every way worthy our esteem and confidence. He knew what was 
in man, and could adapt every precept He uttered so as not to in- 
fringe a single law of his being — all being, mental, moral, or physical 
— but should be perfectly adapted to the demand of each and all pertain- 
ing to his nature. How could He have chosen a more wise, efficient, 
economical and amicable mode of adjusting difficulties between the 
subjects of his kingdom — the Christian people — than the one recom- 
mended in Mat. 1 8 — that arbitrating court system, answering to that 
proposed by Jethro to Moses, and appropriate to both the civil and 
ecclesiastical portions of community ? The natural, moral law, sha- 
dowed forth in the Ten Commandments, amplified and illustrated by 
this divine personage in his extended commentary upon it, together 



THE CHRISTIAN DISPENSATION. 



267 



with additional precepts of his own, taken as the constitutional com- 
mon law of both civil and ecclesiastical jurisprudence, since by this 
law we are to be judged in the coming day when all must give ac* 
count of himself to G-od — this law, these rules, these precepts, taken 
for our guide — we say, this method of adjusting difficulties would in- 
deed restore the reins of government to appropriate hands, and result 
in hastening the new era when Christ's law shall be written on every 
heart, and when He should reign from sea to sea, and from the rivers 
to the end of the earth : such a day of gladness, of good will to man 
and glory to G-od is sure to come ; and that nation or kingdom which 
will not lend its aid to usher it in shall perish, for the Lord hath 
spoken it. 

If any still doubt or deny the claims of our King, let them, if they 
can, forever blot from the human mind those monuments of stupen- 
dous and astonishing greatness, beneficence, and glory, whose tongue, 
for eighteen hundred years, has pronounced unequalled in the history 
of our race. Let them first extinguish all the rays of light to which 
the sciences, natural and physical, as well as intellectual and moral, 
are so much indebted. Indeed, let them blow out those historic 
lights emitted only from this sacred source ; let them remove from 
the world all the moral restraints, all the hopes and expectations of 
future blessedness and glory, when life's cares and toils are all over, 
(for the Bible alone has brought life and immortality to light;) let 
them roll themselves and this world back into the chaos of moral and 
intellectual night, densely dark, and gloomy, and terrific as was ever 
Paganism, dreadful as " purgatory," and scarcely as safe ; in a word, 
let them blot from the memories of every human being on earth, yea 
from existence, the New Testament, which claims Christ for its author, 
yes, the Old Testament too, for its theme is Christ and his coming ; 
yea, further, let them blot out of existence the planet on which we 
dwell, declared to be Christ's world, by and for him fitted and upheld, 
to be a theatre on which to have enacted just such scenes as infinite 
"Wisdom devised for the greater glory of himself, of his beloved Son, 
and for the good of man. And when the objector, the unbeliever has 
accomplished, or imagines that he has accomplished all this, let him 
consider, and inquire, if he may have sense enough left to consider, 
whether there would enough remain worthy the existence of a rational 
being ? Till then, unbeliever, we claim the right to call him King of 
kings and Lord of lords, to consider him the chiefest among ten thou- 
sand, and altogether lovely. For to our mind, the evidence has 
long been, and still is, with increasing accumulation, conclusive. 

Whoever thought of rejecting or invalidating the testimony of 
Plutarch, of Socrates, Cicero, or Homer, and of other profane authors 
before Christ ? And yet, there is not half or a twentieth part of the 
evidence, internal or external, in their favor, that there is in favor of 
Christ — of his reality, his veracity, his wisdom, his power, justice, 
goodness, mercy, and of his claims. 

What more have Infidels to gain by denying God's written or 
spoken revelation, than they would have, were they to deny his creative 
or providential action ? Is it any more unnatural, difficult, or unneces- 



268 



THE GREAT LAW BOOK. 



sary for God to reveal to man by speaking than it is by acting ? And 
since He would manifest himself to man, would He not use the means 
best adapted to such an end ? Man, by reason of the darkness of his 
mind, the obtuseness of his intellect, the perverseness of his will, and 
the sluggishness of his nature, knows not God; and hence the diver- 
sities of ways by which to acquaint him with his Maker — with the 
duties He owes to him, to others, and to himself. 

And since the books of nature and providence are insufficient for 
all these purposes, heathens themselves being judges and witnesses, 
why not add the other book — the written word ? Man has no right 
to dictate to his Creator and Proprietor, what is or is not proper for 
him to do ; nor is he a suitable judge, were the right indisputable. 
If God had forever withheld the written or spoken "Word, it could 
scarcely have been reconcilable with his attributes of justice and 
mercy. Not that man had a right to claim either of the evidences 
of the existence of God, for he deserves nothing good from his injured 
Sovereign ; but to create, and then to leave man to a deserved fate of 
ignorance and death, thus abandoning his plan to the vile purposes 
of the destroyer, would be irreconcilable with the divine character. 
Although man had fallen, he was not to be left in his blood and guilt 
without a remedy, in his ignorance without the best instruction, in 
his blindness without the clearest light, so that he might, if he would, 
recover himself from the fall, by becoming acquainted with God, and 
with his mind and will. Nor is it any more derogatory to the mind, 
the reason, or the will of man to be instructed by the spoken or 
written word of Deity, than by an exhibition of what He has done 
or is doing. 

What harm can result from telling a man that he must love 
God with all his heart, and his neighbor as himself? That he must 
deal justly, love mercy, and walk humbly with God ? That he must 
keep the ten commandments ? The fact that these words are found 
in a book written by the Prophets and Apostles, is no evidence of 
their unworthiness or falsity. Nor will the fact that some things 
contained in the Bible, have been disputed or even proved to be 
interpolations, contaminate the genuine which have always the im- 
press of Divinity stamped upon them. The men who would cast 
away the books of nature and providence, as well as all the arts and 
sciences, because some things were found in them, as he imagines, 
inconsistent with or against his reason, would justly be considered 
more fit for a mad-house than for the halls of science. 

That the atheist should say, "No God," is not surprising, since, on 
divine authority, he is a fool. That he should be conceited and puffed 
up with a sense of his superior capacity and acquirements, is not sur- 
prising for the same reason ; nor is it to be wondered at that he should 
feel independent. But that any intelligent, reasonable men should 
reject and despise God's revealed word, as found in the Bible, is pass- 
ing strange. That they should look upon Deity only as an actor, 
and never as a speaker, is to us unaccountable. While they reject 
the Bible, they would teach that God always has spoken, now does, 
and ever will speak, through men of every age, thereby destroying 



THE CHRISTIAN DISPENSATION. 



269 



the only criterion by which to determine between the right and the 
wrong. 

The Bible is not a jargon, a bundle of incoherent words ; but it is 
a reasonable, readable book of eternal principles, facts, etc. It is as 
profound as it is variant and voluminous, so that it can not be com- 
prehended and understood in a day. The sluggard will not desire to 
read it, much less study it. The libertine will not read it, because it 
condemns his acts. The thoughtless, self-righteous, and proud dare 
not do it, beause it breaks up their slumbers, disturbs their repose, 
and points to the abyss before them. No good, intelligent, moral 
man can read and understand the revealed word of God, without ad- 
miring its intelligence, its life, its vital energy, and power as it were. 
It giveth light, life, purity, peace, and glory. 

Would that it were in our power to enumerate the hundreds of 
great and glorious principles which it contains. Truth is a princi- 
ple, as the infidel as well as the believer admits ; and this book dis- 
courses largely upon it. Cast away the Bible, and in vain would 
the inquiry be repeated and urged: " "What is truth ?" Law is an 
element, a fact, a principle, which infidels as well as Christians ad- 
mit ; but if the Bible were blotted out, who can show that we, in 
these United States, and in the nineteenth century, should not be 
teaching what the heathen sages believed and taught, that law was 
not a principle, plan, or purpose, but only a creature of legislation? 

Eight and wrong are eternal and unchangeable facts or princi- 
ples, which also were denied by those worthies. It was the legisla- 
tive act or the command, in their estimation, that created and 
originated a law, and gave to it its character. Law, say they, did 
not exist before the command or enactment ; consequently, right and 
wrong did not exist till then. 

Or, but for the Bible, who can tell that our views of religion and 
all other things would not to-day and in this country be acquired and 
fixed by a Hindoo Shaster, a Mohammedan Koran, the Book of Mor- 
mon ? But for the Bible — for no Christian puts an equal estimate on 
any other book — where would a true, enlightened conscience have 
been trained up ? Conscience, it is admitted, surely to some extent, 
is a creature of circumstance, of habit. It can not with truth be said 
of it that it always is and was correct, in all time, and alike under 
all circumstances. Paul thought, at one time, that Christ's disciples 
should be put to death ; at another that all his own and our powers 
should be brought into subjection to the will of Christ. Whatever 
may be said of conscience's being the vicegerent, the true and reli- 
able representative of Deity, when first implanted in the human 
breast, or uninfluenced by human words or acts — could that be pos- 
sible — one thing is certain, namely, that the Brahmin, the Moham- 
medan, the Mormon, the Chinese, the Papist, the Atheist, the Theist, 
the Anti-theist, and the Pantheist and the Infidel have not con- 
sciences, teaching alike on all points pertaining to belief and prac- 
tice. Consequently it must depend much on education, or be a 
creature, in some sense, of it. 
And here the question arises, who shall be the teacher of this con- 



270 



THE GREAT LAW BOOK. 



science ? Not, who shall be the teacher of man's reason, for reason 
is not the conscience. Reason is an ingredient of the conscience. 
Say shall the Pagan, the Papist, the Protestant, the Atheist, or the 
Infidel be its teacher ? Or shall neither of them be ? If the con- 
science is in every man alike competent to decide for itself, untaught 
by human instrumentalities, what the right and what the wrong is, 
then what necessity can there be of any revelation ? ~No man can 
be so foolish as to think that, if there be in every human breast, the 
world over, a pure, unerringly intelligent, holy, and just conscience, 
or monitor, there could be any need of a revelation, written or un- 
written, spoken or unspoken. Por such a conscience would be tan- 
tamount to a perfect and competent Deity, within every man, and at 
all times. If man's reason is to be the chief umpire, unassisted by an 
enlightened, pure, and just conscience — then the Hindoo, the Mor- 
mon has an equal claim to righteous, impartial judgment that Peter 
or Paul that Pope or Luther had ; and how is the dispute to be 
settled ? Also the decisions of men before, at, and after Babel times 
alike, are entitled to respect and belief, although numberless as the 
stars, and as diverse as are days and nights. All this G-od knew, 
and consequently wrote for man's instruction and guidance some test 
words and principles by which to try all things, knowing that right 
instruction constantly before the mind is essential to right conscience 
and just action. 

The Bible, says an infidel, is a lie, a cheat. Well all infidels do 
not think so, though all may say it is not divine, it was not from 
heaven ; still many of them believe it is a good book. 

But we say, if it were not from heaven, nobody can tell whence it 
was ; for no mere man, nor all men of every name, age, and clime, 
could write such a book. It is so full of the beautiful, the sublime, 
the romantic, the admirable. It is the oldest book, though always 
new — so plain and simple that a child can read and understand it, 
yet so lofty, deep, and broad, that no angel can fathom it. It is the 
father of books. It gives wisdom to all It invites to every good, 
warns against every evil. It comforts the righteous sad — strength- 
ens the weak, encourages the fainting. It terrifies the wicked, whe- 
ther sad or merry, and causes him to flee when no man pursueth. 
It is the best book. Tell us not that the Koran is better ; for, but 
for the Bible, that book never would, never could have been written. 
Say not that nobody needed such a book from heaven ; for even 
heathen sages, wise as men now living, said a revelation from heaven 
was needed, and would certainly be given to solve difficulties in 
their and other minds, which nothing else could do. For heavenly 
lessons they sought carefully and untiringly, with tears, but never 
received them. They had been reserved for more favored times. 

Blot out forever from the human mind the belief that it came from 
heaven, if you will, if you can — and still the conviction will rest upon 
the many, that it is more than human in its origin, and the only one 
we shall ever have ; and just the light, and the comfort, and power 
sinners need in their pilgrimage through this dark, unfriendly world. 

We can select portions from it, appropriate to every condition and 



THE CHRISTIAN DISPENSATION. 



circumstance, and all emergencies of life ; nothing can be compared 
to the wisdom, the energy, the virtue, the love, the purity, and the 
comfort which they would impart. 

Those who saw and heard Christ, united in the declaration, that 
" never man spake like this man." And it was impossible to account 
for the wonderful works which He did, only as they ascribed it to the 
supernatural agency of an invisible spirit, the spirit of God, or the 
spirit of the devil ; for no mere man could do such works. 

And what works were they ? G-ood, or bad ? Not bad, surely, 
to go about administering to the necessities of the suffering and de- 
graded, both respecting their bodies and their minds. Nor did Christ 
ever do injustice to any. Not a stain was left upon his character. 
To all who knew him best, He was, and ever has been, "the Saviour 
they needed ;" and only to infidels, wicked, selfish, and immoral men 
is He " a root out of dry ground." 

What this personage did and said, will be read by all intelligent, 
sane minds with the greatest admiration and profit. Admit this 
teacher and benefactor among us, into all our families and circles, 
and infinite benefits will ensue. Reject him — and infamy, disgrace, 
and ruin will be the inevitable consequence. If the Bible had con- 
tained blank leaves, only except the one on which is written, " The 
Fool hath said in his heart, there is no G-od," it would be 
worthy of all praise, honor, and respect — yea, of all the time and 
expense io writing, publishing, circulating, and reading it. Palsied 
then be the tongue, the hand, and blind the eye, that would tarnish 
its good name, that would blot it from our memories. 



Ministry. 

Christ's ministry, we have said, consists of all the good. These He 
calls, ordains, and sends forth. There is also a man-made ministry. 
The clergy, as a body, of New-England, the State of New- York, and 
all west of it as far as the Rocky Mountains, where in all the world, 
notwithstanding human licenses, will be found so many faithful serv- 
ants of God, and sincere friends of man ; exhibiting such spirit of 
missions, philanthropy, self-denial, intelligent zeal for what pertains to 
the real interest of the brotherhood, both of body and soul, here and 
hereafter ? Most of these, we trust, are God's true men. We have 
been personally acquainted with hundreds and thousands of such 
during the last forty years. They have been, and still are, among 
our most esteemed brethren, and, we trust, warmest friends. We 
would rather undertake with those of this class any mission, any 
benevolent enterprise, and cooperate with, and have their counsels and 
prayers, than any other class of men on earth. We do love, and 
trust, and honor them as we do ourself ; but at the same time we 
know thousands of pious " laymen," as they are denominated, whom 
we value, and trust, and honor no less highly. They are, as we be- 
lieve, no less good and true men; no less ministers of the Gospel of 
Jesus Christ. Nor are they less honored and beloved by him, be- 



272 



THE GREAT LAW BOOK. 



cause they have not been put into the ministry by man, or a body of 
men, claiming the right to say, who may "go preach," where they 
shall "go preach," when they shall " go preach," and what they shall 
preach. 

And we believe, further, that thousands of these ministers, yea, 
tens of thousands, honestly think that the present mode of ecclesias- 
tical polity and discipline is strictly scriptural. We wish we could 
say as much for those defending the Papacy, in regard to this matter. 
But it is, and long has been, these godly ministers have lent their 
example, unwittingly perhaps, in upholding this error ; consequently, 
they, and not the written word, should be held more or less respons- 
ible for all these evils. From similar defects have resulted the errors 
of sentiment and practice of the ministers of Satan, ever since the 
erection of the first altar, the flowing blood of the first sacrifice, 
whether of Patriarchal, Jewish, or Christian times, or in honor of the 
only true God, or the imaginary Deity of heathenism, paganism. Mo- 
hammedanism, Mormonism, and the like : all at the first, and many 
to the last, pretending to build upon and propagate from the mind 
and revealed will of God, whether that revelation proceed from the 
Book of Creation, Providence, or the Sacred "Word. Nevertheless our 
efforts will be to defend this blessed Bible, and as many of these 
holy, untiring ministers of Christ, as we can, from the aspersions of 
wicked men. 

Who have occasioned all the evils of idolatry, etc., etc., in old 
time ? Not God's ambassadors of reconciliation. 

Who have built ten thousand heathen altars, adopted Mohammed- 
anism, and corrupted the Greek and Latin people, etc., and reared 
the Popery ? Not Christ's ministers of peace and good will to men. 

If all Christ's people are kings and priests to God, then it is certain 
that there can no more be a ruler over another, than there can be 
one to offer up another's broken and contrite heart. If we would get 
rid of the Pope, and his blasphemous assumptions, bulls, etc., the 
prelatical usurpations, the corruptions of the Greek and Romish 
priesthoods, the Mohammedan delusions, and other hierarchies, the 
superstitions of the people, and the assumption of kings, queens, and 
civil potentates, we must get rid of human ministry, retaining only 
the divine. 

Mohammed, before he could establish his delusions, must first make 
the people believe that he was God's priest, or privileged servant, set 
apart, anointed, raised up, set over the people as a teacher of divine 
things, the mysteries of heaven and hell, the way to obtain the one 
and avoid the other. 

So it is with the Brahmins, the priests of every idol-worship, of every 
delusion, of every error. They must first become God's, then their 
authority is absolute, omnipotent. 

Defense of Christ's Ministry — Clergy — Church. 

Public Fame says: "See Mr. , your Christian minister: oh! 

shame, talk to me no more about the superiority of Christianity. It 



THE CHRISTIAN DISPENSATION. 



273 



is no better than atheism or heathenism. Why, just look at the 
Greek Church, the Romish or Papal Church, wherein are they better 
than infidels ? In what respects are they better than the Mohammedan 
Church? As a general thing, their ministry is as corrupt, assuming, 
and exorbitant, as was that of idolatrous nations, and the synagogue 
of Satan. And some, even in Protestant churches, are no better. 

" The man I had in mind at the head of this article, whom you 
may call Blank, if you please, is of a similar character, and was a 
man-licensed preacher, and has been a lion among the Presbyters, 
even when a mere whelp, for nature had made him great and com- 
manding, far above most of his cotemporaries." 

Why, Mr. Public Fame, every body knows that you are a great 
tale-teller, but not all of them will believe you without other evi- 
dence and facts. 

"Well then, facts you shall have. I will be more specific." 

Do ! and tell the truth, and that only — none of your gossip ; for we 

Shall DISABUSE THE PUBLIC, SHALL DEFEND CHRIST'S MINISTERS, HIS 
CLERGY, OR CHURCH. 

"The first subject alluded to, Mr. Blank, was a pet convert, 
student, licentiate. He was a scholar, oriental and modern; few were 
his equals ; but he was intriguing, sly, cunning, and deceitful. He 
would lie and swear. He lied to his brother-Presbyters, and since 
then, to gratify his covetousness; he lies to obtain property; he lies 
to keep it ; he lies to sell it ; he lies to obtain credit. He lies to pro- 
tract it; he lies to obtain partners and accomplices, servants, to 
obtain money and influence, etc., etc., etc. Yes, and he lies to 
strangers, and men of wealth and influence ; to the poor, the un- 
fortunate, to his neighbors and acquaintances generally, and to and 
about his father and mother, his wife and children, brothers and 
sisters, to his uncles and aunts, clerks and confidentials, his lawyers 
and runners. And he will cheat, defraud, and rob them, as soon as 
he would a shrewd, wealthy stranger. He robs the widow, the 
orphan, the simple, the cripple, the needy, with great avidity, and 
with as little compunction of conscience, as the veriest swindler out 
of Sing Sing. Indeed, he seems to have no conscience. 

" He is ambitious, presuming, assuming, proud, extravagant, arro- 
gant, and overbearing. 

"Ho is ungrateful and selfish to a proverb. 

" He is lustful, and is now oftener seen, it is said, in a brothel, and 
with his paramour, than with his own lovely, young, virtuous, con- 
fiding, and beautiful wife, and his pretty children. He is seen at the 
opera, theatre, among the thoughtless, the fashionable, and the gay, 
but rarely in the house of God. He is litigious, often at the civil 
courts, in the criminal's box, in the Tombs, and is a fair candidate 
for the penitentiary. Indeed, we have just heard that he has ob- 
tained large sums of money by forgery, fled from the country, after 
having swindled all he could, both friends and foes. And this, though 
a strong case, is taken from a most favorable locality, the most 
favorable influences and circumstances. For he is a Protestant, and 
was in Protestant America. But the public do not know that he ia 

12* 



274 



THE GREAT LAW BOOK. 



a deposed minister, and without the confidence of the 1 clergy,' or lay- 
brethren generally. Hence the greater mischief. "Were it known 
that he is considered a cast-away, a child of the devil, it would be 
better for the world, and the Church too. 

'• I might add to this case many others, but will rather first listen 
to your defense of Christ's ministers, clergy, and his Church." 

Very well; although your story is a dark one, ''the defense" 
shall come. 

Let it be observed, once for aD, that the evil actions of a society- 
made minister can no more prejudice or compromit the Bible, Christ- 
ianity, than did the hypocrisy of Balaam, the denial of Peter, or the 
treachery of Judas, or a counterfeit invalidate the genuine. 

Every man must stand or fall to his own master. 

Although it is true, that " Mr. Blank " was once licensed by a 
highly respectable body to preach the Gospel of Christ, it is also true, 
and it should be universally known, for the honor of Christ s ministry, 
and the cause generally, that when he was known to be an un- 
worthy member, he was excluded from the society, and forbidden to 
preach the Gospel. And he still remains an outcast. Consequently 
our defense is not on his behalf, or of others of the same character. 
If he or they sin, they alone must bear it 

Our duty in the matter is to warn him to flee from the wrath to 
come, and to warn the public against his wiles and evil ways, lest 
they also fall into the condemnation of the devil. And it is alone on 
this account, that his case has been noticed, and not because of any 
ill-will to him, or favor ta others, equally guilty with himself. 

Suffice it to say, this " Mr. Blank," and all men like him, are not, 
and never were, the ministers of Christ, but of the devil That he 
and they are ministers, preachers, is true, for all preach, and all are 
servants ; one preaches and ministers for God, the other for the devil. 
There are but two parties, and by their fruits it may be known to 
which party they may belong — but two parties — God, by angels, 
and devout, sincere, truthful men — all the good. These have one in- 
terest, one aim, one end. These good angels and men are God's, 
Christ's ministers, clergy, preachers, Church. 

"Clergy," Calvin says, "means the inheritance of God, all the 
faithful,'' those truly born again ; and not that class of them now de- 
nominated such in consequence of acts of men, in contra-distinction 
from " laymen" a distinction nowhere authorized by Christ. Church 
meant an assembly of persons of any class, convened for any purpose. 
It was used in this sense before Christ came. The heathen are promised, 
to Christ as his inheritance — clergy, the good, and not the bad people — 
those truly born again, and who do the things which He says. Hence 
all the people of God are God's ministers, God's clergy, God's preach- 
ers, God's Church, God's Kingdom. They are enlisted in his service 
to do his will, proclaim his truth and fight his battles ; but the other 
party, all the wicked, are the devil's ministers, the devil's clergy, the 
devil's preachers, the devil's church, the devil's kingdom. 

No men during the former dispensations were at liberty to constitute 
any of their number one of God's clergy, minister, preacher ; nor can 



THE CHRISTIAN DISPENSATION. 



275 



a licensure from men make any one the more or less so in the Christ- 
ian dispensation. 

When a subject is born again, he becomes, by the very act, and 
from the constitution of the redeeming plan, a licensed minister, 
preacher — of the clergy of God. He has left the ranks of the enemy, 
and joined the ranks of the King of kings ; all of whose subjects are 
commanded to 11 Go preach to every creature," etc., not Satan's, but 
Christ's Gospel. From the fall of Adam to the present, all who would 
come over from Satan's ranks, and be God's preachers, could do so. 
without let or hindrance from man, or any societies of men, as may 
be seen by the words and acts of the prophets, and other Bible 
worthies. 

The symbolic priesthood for past dispensations was a very dif- 
ferent thing. Every dispensation has its own peculiarities, and is in- 
stituted and sustained by specific or special enactments to that end. 

No sooner had Christ come and entered upon his ministry, than 
He, the Antitype, told the woman of Samaria, that the time 
would come, (yea, then was to some of them,) when He should say, 
hanging on the cross, "It is finished;" when the veil of the temple 
should be rent, and the middle wall between Jews and Gentiles be 
broken down ; when men would not need to go to Jerusalem, nor to 
the mountain of Samaria, to worship God ; but as He was a Spirit, 
and must be worshipped in spirit and in truth, and since Christ would 
then offer the last sacrifice, it would no longer be necessary to go to 
Jerusalem for the aid of a priest, a temple, an altar, or for a sacrifice ; 
but each and every one must offer for himself, and that freely, an 
humble, broken, and contrite heart. 

Other dispensations had many rites and ceremonies ; but the 
Christian has not. It has no ritual no symbols, and no services, but 
such as are common to all true believers. 

We know, all persons are not qualified for public preachers, teachers 
of the Gospel ; but this is no good reason why they should not be al- 
lowed by their equals to speak and act, improve their talents, for 
their Master, as well as they can. But man has neither prescience, 
nor disinterestedness, nor honesty, nor integrity, nor benevolence 
enough, to know or say who God's clergy or preachers shall be ; con- 
sequently, he is, as he always has been, and ever will be, wholly in- 
competent to the task. None but God is competent to it. He has 
never given it, and never can, with safety, delegate such an important 
work to selfish, arrogant, assuming, proud, ignorant men. Hence, 
Popery, and all priestly assumption and dictation, in all their forms, 
their impiety and gross absurdities, both in Protestant, Papal, and 
Pagan Churches, are anti-Christian, and must be demolished, before 
Christ shall reign over all, blessed forever. 

Those who belong to God's Church are his people, his clergy, his 
kingdom ; and this kingdom is not of this world, it cometh not with 
observation, but is within his people, and in them only. No unclean 
thing or wicked person enters, or can enter it ; and, because it has 
never had, and never will have a visible organization. Men constitute 
societies, called God's Church, Christ's Church ; but they are not, 



276 



THE GREAT LAW BOOK. 



neither can be his ; for among them are such men as Mr. Blank, and 
such others as Paul describes in 1 Cor. 6 : 9, 10. 

Neither has the devil's party had a visible organization, nor can it 
have ; but his kingdom, also, is within his subjects, consequently, 
neither party had any offices to fill, no officers to be called Rabbi, or 
to lord it over G-od's heritage, his ministry, clergy, Church. 

Remember, those who belonged to God's party were his Church ; 
those who belonged to Satan's were his church. 

Men have associations, and what they call Christ's Church ; but 
they are not his Church, nor strictly Apostolic ; because they are not 
constituted after their pattern, as found in the New Testament. 

God calls upon all to come out from the world, and be separate ; all 
and only those who do so are his ministers, clergy. 

The devil calls on all to serve and recruit for him ; and all who do 
so are the devil's clergy, ministers, church. 

Such as love God will keep his commandments ; those who do not, 
are of the devil and will reap his reward. All those who are true 
men, are God's ministers, clergy, Church ; all the false are the devil's. 
Call no wicked man a Christian, nor judge of men by appearances, 
by the titles which one man, or a body of men, may confer on one 
another. 

Tell us not that a man is a Christian minister, because his equals 
have laid their hands upon him. This was never done by Christ 
when He instituted the ministry of the Twelve, the Seventy, or the 
whole clergy, his people, nor at his ascension into heaven ; and no- 
where does He allude to it. Nor was that polity instituted by the 
Apostles, either for the better regulation of worshipping assem- 
blies, or the ingathering of souls into the Kingdom of God, nor yet 
for licensing men to preach the Gospel ; nor any thing like what the 
different Christian sects claim for it. 

Suffice it to say, it had only to do with these assemblies and indi- 
viduals connected with them, each of which was distinct and entirely 
independent of each and every other society or individual. 

Christ, the only legitimate lawgiver of his people, has done all the 
legislation for his Church, in a specific, clear, and most ample man- 
ner. No man, or body of men, is competent, or at liberty to do it ; 
nor did the Apostles ever attempt any such thing. Their legislation 
was confined to the assemblies, where good and bad met for moral 
and religious instruction, and was, or should have been regulated, in 
this as in all other things, by the general and specific teachings of 
Christ. All modern societies for the extension of the Redeemer's 
Kingdom, and the amelioration of man, are founded and conducted 
on a similar basis. But none of these are Christ's Church, however 
necessary appendages they may be ; nor is their polity such as He has 
given in the 18th of Matthew, and in other parts of the four Gospels, for 
the government of His Church exclusively ; neither is it for the same 
object. Theirs is, or should be, for the upbuilding and extension of 
the Kingdom, the Church of God. His is for the government of that 
Kingdom. 



THE CHRISTIAN DISPENSATION. 



277 



Palm not, therefore, upon Christ's clergy, Church, an illegitimate 
principle, nor a wicked man, even though he has been a man-licensed 
preacher. 



HOW HAS THIS GREAT COMMISSION BEEN FULFILLED, AND HOW CAN 
IT BE FULFILLED? 

The Apostles and Disciples, both before and since Christ's death 
and resurrection, understood preaching the Gospel to mean some- 
thing more than the bare announcement that Christ had come, that 
He went about doing good, suffered, died, and rose again. He told 
them to preach the Gospel of the Kingdom, to teach all nations, to 
disciple men, to persuade them, invite them to come to the Gospel- 
feast. Indeed, although the man, who merely heralds a fact, may 
truly be called a preacher, the duty imposed by this command, could 
not be fully performed without doing all that would be proper for one 
human agent to do toward or for the conversion and sanctification of 
another free moral agent. The commission implied not only the an- 
nouncement of the facts that Christ had actually come, that the king- 
dom of God had come nigh unto that generation, etc. ; but they were 
to teach, warn, rebuke, and require that all men should repent and 
believe the Gospel, and live lives of obedience and devotion to Christ, 
as their rightful Lord and King. 

All this is evident from the fact that this commission extended to, 
and embraced all the believers who then lived, or should thereafter 
live on the earth ; also from the fact that no other class or classes of 
community or disciples received another commission to do other 
things, which these either could or would not perform. We have 
already seen that no other commission is left on record, which these 
men or any others were to perform then or thereafter. In the Gos- 
pels will be found all that the Evangelists have recorded as coming 
from Christ, touching this whole matter. If any one should fail to 
find, on full examination, that there is in that instrument no license 
for him or her to preach this Gospel, it is not, because it is furnished 
in another document, but because they lack the essential element of 
faith in Christ, and an obedient will in all that He has commanded. 
And here is the end of all controversy. If any would be Christ's 
disciple, he must do the things, and just the things, which He says, 
and as He commands them to be done. There must be neither hesi- 
tation, equivocation, nor evasion. All who would be acceptable and 
efficient laborers — preachers — must' bring to the work sound heads, 
willing hearts, subdued, believing, confiding, joyful spirits, and suc- 
cess will be sure. 

Having thus far premised, we come now to say that the Apostles, 
Disciples, all the faithful of the primitive age, came to Christ with just 
such offerings, having been endowed with the above qualifications, 
requisite to receive the important trust, which could be performed 
only by beings thus constituted and endowed. It was a trust which 
could be performed by no angelic spirit, or redeemed and sanctified 



278 



THE GREAT LAW BOOK. 



spirit around the throne of G-od ; nor by any one, or all of the unre- 
deemed on earth. But these faithful, redeemed, and living men and 
women could and must perform it ; and they were as eager to com- 
mence and do the work, so far as they were able, as it was impera- 
tive that they should do it. 

" And they went forth, and preached everywhere, the Lord work- 
ing with them, and confirming the word with signs following." 

Whoever examines impartially this commission, and with it com- 
pares the acts of the incumbents, must be convinced that the economy 
of Christ in this whole matter contrasts favorably with all former dis- 
pensations, so far as making known the character and attributes of 
Deity not only, but the extent of his kingdom on the earth, the cha- 
racter of his subjects, and the method of recruiting them, or of bring- 
ing them into his kingdom. Yes, now, as heretofore, all who would 
might say, Gome ; and all who heard, or hear, might " say, Come." 
Another fact should never be overlooked, namely, that, although 
Christ addressed the Apostles, the Seventy and the other Disciples, 
in the plural number, He addressed them as individuals. Neither the 
Twelve nor the Seventy were chartered bodies, nor were they ad- 
dressed as such. "When He gave to them a precept, it was to each 
one separately, as independent personalities. They were called 
separately and apart ; they were qualified and commissioned sepa- 
rately and apart ; and they were sent out — so far as their actions and 
responsibilities were concerned, although some of them went two by 
two — as independent agents, amenable only to the personage who 
sent them forth. This is evident from the nature of the commands, 
as well as from the acts of the individuals thus empowered. Were 
this not true, how could the command reach into the future, embrac- 
ing all who should thereafter believe on Christ ? 

They were scattered abroad, went everywhere, not as chartered, 
privileged companies, but as independent individuals, every one of 
them to fulfil, as best he or she could, the great command of their 
risen Lord and Saviour. The seven deacons waited not for a com- 
mission to preach Christ ; for this, like the rest of the brotherhood, 
they already had been doing. The laying on the hands of the Apos- 
tles was not, whatever else it might have been, for the purpose of 
qualifying them to preach the Gospel. And they continued to 
preach, so far as can be ascertained, like the rest of the brethren. 
Neither did the three thousand, on the day of Pentecost, wait for 
particular examination by former believers ; nor to subscribe to set 
forms or articles of faith and practice — bu; each and all of them, for 
themselves, repented, believed, and were baptized — and immediately, 
without asking the consent of any one, went forth, preaching the 
word. 

Paul tells us that he was not made a preacher by man ; nor did 
he, divinely illumined though he was, stop to confer with flesh and 
blood ; no ! not even with the Apostles, then within his reach ; but 
went forth to fulfill his mission to the Gentiles as soon as a converted, 
isolated Gentile " layman" had laid his hands upon him, saying : 
"Brother Saul, receive thy sight!" And so it was with all the be- 



THE CHRISTIAN DISPENSATION. 



279 



lievers in the first century. They preached, baptized, and broke 
bread from house to house, doubtless consulting one another, and in- 
structing one another, both as respects belief and practice ; but never 
dictating to one another, or lording it over God's heritage. Even the 
more experienced Apostles, elders, and brethren at Jerusalem at- 
tempted not to settle matters of controversy, except by discussion, as 
is common in other cases. 

"We may fancy we see brother Peter, encouraged and emboldened 
by the look and other tokens of forgiveness from the merciful Saviour, 
feeding the sheep and lambs of Christ's flock with spiritual counsel, 
advice, instruction, aid, and encouragement, to haste to their various 
fields of labor, and proclaim the unsearchable riches of him who had 
just raised him from the deep depths into which he had fallen. 

It was not then, as now, that flocks were gathered, and folds, or 
houses to assemble in, were erected ; nor that this messenger of mercy 
could take the New Testament, the charter of Christ's Kingdom, in 
his hand, as we can now, to instruct and enlighten his dark and 
ignorant, doubting mind ; to guide his wayward feet, and encourage 
his drooping spirits, and warm his cold heart. Nevertheless he must 
go with the fight he possessed — the aid afforded — the assurance of 
wisdom to those who ask it — of comfort from the Spirit of all consolation, 
now to abide with them — all in these respects being upon a level — the 
Apostles themselves as needy and dependent as any of them — all 
equally responsible, and to the same tribunal, which would, if any 
thing could, engender in every breast that spirit of holy charity and 
self-distrust, so essential for such a time, and under such circum- 
stances as these. 

But let us dwell a little longer upon this most stupendous of all 
enterprises ever undertaken by man. The Jewish world were wedded 
to their rituals, etc. ; the GTentile world were mad with idolatry ; all 
were opposed to Christ, and to the G-ospel to be promulged. Danger, 
ridicule, and death, perhaps, were before them ; yet they went for- 
ward and triumphed, because of the love, the harmony, the disinter- 
ested benevolence which prevailed among them. It could with 
truth be said, see how these brethren love one another. Union of 
feeling and action was the secret of their success. Their ranks were 
unbroken by sectarian bars and cords. And would that they had 
ever remained so. 

Three Kinds of Meetings. But to return, that we may follow 
them a little further. It would be natural to inquire, "What kind of 
meetings did they hold? To which we answer — they were of three 
kinds: First, one to bring men into the kingdom of heaven, the 
Church, which we denominate unbelievers' meeting; and second, an- 
other meeting of believers, to train the subjects, when in, for use- 
fulness here, and glory hereafter ; and third, meetings of a mixed 
character. These meetings resulted not from any specific direc- 
tions from Christ, but from the then general unwritten directions or 
charter of Christ, since written and preserved for our benefit, as we 
find it in the four Evangelists, Matthew, Mark, Luke, John. 

We shall now enter upon the consideration of the first part of our 



280 



THE GREAT LAW BOOK. 



subject, namely, Meetings to bring men into the Kingdom. As 
the promise that the Spirit should guide all believers into all truth, 
none need be much in doubt as to the true line of duty to be pur- 
sued. And thus situated, all would feel the deepest responsibility, 
resting upon them as individuals, to adopt and pursue only such mea- 
sures, as would be best adapted to bring about the desired end. 
"With these general instructions, and this great commission of our 
Lord in the mind of each believer, each went out on his own respon- 
sibility, and collected, and preached to audiences, whenever and. 
wherever it was practicable, and deemed expedient so to do. And 
where only one, two, or three men could be found, willing to hear 
the words of life, they preached to them in all sincerity, simplicity, 
and faithfulness ; baptizing converts, and breaking to believers the 
bread of life as fast as converts were multiplied and circumstances 
would permit. But these converts, gathered by the numerous, itine- 
rating, and local preachers of the Lord Jesus, were not baptized into 
the name of any of the parties or preachers, but only into the name 
of the Father, the Son, and the Holy Ghost. 

Tne great and all-absorbing effort of these preachers seemed to be 
to persuade men to believe on the Lord Jesus Christ — to pull sinners 
out of the fire. And in all these meetings, every effort was directed 
to this object. Is not this apparent from all the recorded sermons of 
these men on these occasions, and in every effort attending their ex- 
ertions to preach and publish the news of salvation to all the world ? 
Read with attention the model sermon of Peter, which resulted in 
the conversion of a greater number of men and women, than have 
ever been gathered at one time since that day. The first object of 
the discourse was, to fasten conviction on the hearer's mind ; then to 
lead to repentance, faith, and good works. And so of all the rest. 
There was but this one object before their minds — the discipling of 
all nations to Christ. No proselyting them to a sect, except the 
Christian sect, then everywhere spoken against. Although brethren 
were scattered abroad all over the world, every one toiling and labor- 
ing in his own way — yet, their eye and aim being single, the results 
of their labors were generally the same. 

It was then, and is now, proper to call any congregation, gathered 
by a brother for the purpose of preaching to them, his church, though 
they may be as ephemeral as the morning dew — here to-day, and then 
scattered, never more to be gathered till the judgment. Still, for the 
time being, they were his church or congregation — his hearers ; and 
no man, brother, or adversary had any right to preach to them, or 
interfere in the matter without permission. But the fact then was, 
and should be so now, that others, who providentially were or 
might be present, were invited to add their testimony, and try their 
powers to convince of the importance of being reconciled to God. 

Yes, Peter had his churches in this sense of the term ; Matthew 
his ; Mark, Luke, and John, theirs ; James, Jude, and Paul, theirs. 
Indeed, they seemed to have established, occupied, and controlled 
two pulpits each ; for they not only preached day by day, but, as 
editors and publishers of the Gospels and Epistles, they preached by 



THE CHRISTIAN DISPENSATION. 



281 



their pens to all then alive, all who have lived since, and all who may- 
yet live, down to the end of time. And they were no less preachers, 
pastors, teachers, and bishops, when in the editorial chair, than when 
in a pulpit of boards, barrels, heaps of stone, the hill-side, the ship, 
of their own manufacturing, or in forums, amphitheatres, synagogues, 
furnished by other hands . 

Stephen, Philip, Timothy, and Titus, the devout women, and Cor- 
nelius — all had their churches and pulpits also, in whieh each of 
them was as independent of every other brother, as he would have 
been, had there not existed another follower of Christ in the world. 
Each had his and her separate mission and commission, for the faith- 
ful and proper improvement of which each was responsible to the 
great Head of the Church, and him only. We say as independent, 
but with this exception : Should a brother offend another, or offend 
all the brotherhood, by committing public offenses, the offended not 
only may, but should go first, alone, and reprove him ; then with one 
or two more, and so on, as in Mat. 18. Here Christ has delegated 
the power of disciplining an offending brother to the one offended ; 
then to the one or two more in addition ; then to all the believers, 
provided the delinquent should not previously be reclaimed. Here 
the matter must end. If neither of these three courts succeed in 
their benevolent attempts, the offender must become to them and to 
all believers to whom the fact shall come, as a heathen man and a 
publican. Nor can this power be delegated to any one else. A de- 
legated power is undelagable, certainly in this instance. Such is the 
independence, and such the dependence of the brethren — neither 
more nor less. 

And there has been Clement's church, Polycarp's, Ignatius's, Euse- 
bius's, Wickliff s, the Gregory's, the Luther's, Calvin's, Wesley's, Bax- 
ter's, Pox's, Bunyan's, Milnor's, Mason's, Edwards's, Dwight's, Har- 
lan Page's, Summerfield's, Cheever's, Beecher's, Tyng's, Hawks's, 
Chapin's, Hughes's — yes, as many as have attempted to fulfill this 
command. Nor have preachers been confined to good men. Satan 
also has marshaled and commissioned a host of preachers, every one 
of whom, with himself at their head, has been walking up and down 
in the earth, seeking whom he might devour. 

Nero was among the first to lead off in a crusade against the harm- 
less sheep among the wolves, rapacious for the blood of good men, as 
they are revengeful, on account of the superiority of our Lord, and of 
his disinterested and self-denying followers. There have also been 
the Robespierres, Tom Paines, Gibbons, Littletons, Kneelands, 
Owens, and countless multitudes of lesser spirits, who have assidu- 
ously and too successfully preached, not Christ's Gospel, but Satan's 
— deceiving, and being deceived, that they might receive the greater 
damnation. All these servants of Satan have preached, and are 
preaching their sermons to their churches, and from pulpits, which 
they have erected in the shape of, and under the names of, Heralds, 
Messengers, Journals, Observers, Free-Thinkers, Free-Inquirers, New 
Novels, Old Novels, and all other light, and some solid literature, 
which has not for its sole object the glory of God, and the good of 



282 



THE GREAT LAW BOOK. 



man. These bad speakers and writers not unfrequently put on the 
appearance of angels of light, while in fact they are angels of deep 
darkness and eternal perdition. 

Let it not for a moment be supposed, that Horace Greeley is not as 
effectually and as really a preacher of Christ, every way commissioned 
to fulfill the great command, " Go, preach 1" if he has supreme love 
to God, and good will to man, and has equal abilities and facilities, 
as is Prime, or Bradford, or Kirwan, or De Witt, or Bethune, or 
Hodge, or Convers, or Barnes, Thompson, Bacon, Cheever, Beecher, 
or Mrs. Stowe, Mrs. Sigourney, etc., etc. The same may also be said 
of Bryant, Raymond, Webb, Bennett — yes, of every editor or author 
of a periodical, book, or pamphlet. Each and all these are preach- 
ing, and writing, and publishing either for God, or for the devil. 
And as many of them as are the friends of God, so many of them are 
or should be fulfilling this great commission, and in exact proportion 
to the fidelity and honesty with which they put forth their efforts, 
and also, according to their faithfulness or unfaithfulness, will they 
be rewarded or punished. And they are, if God's servants for good, 
occupying pulpits, preaching to churches, both the good and the bad, 
watching over and for the interests and souls of men, and feeding them, 
as did Peter, or Paul, or Martin Luther. And they, and all others 
occupying such stations, should be made to know and feel their 
responsibility and their obligation to guard their own hps, and pens, 
and pulpits, that no improper thought, or word, or act should be 
shadowed forth from them. These writers and publishers, like Paul, 
may not baptize as many as our modern-made preachers ; neverthe- 
less they have it in their power to disciple more men to Christ than 
a score of these. Yes, Horace Greeley, and all the non-professors of 
Christianity of whom we have spoken, as well as every political, 
scientific, or literary speaker, or writer, are to-day under as much 
obligation to preach the Gospel of Jesus, and nothing but it, as found 
in the constitutional charter of Christ's kingdom, recorded in the four 
Evangelists, in every paper, page, column, line, and word they write 
or publish, as we are, or as were the Twelve, or the Seventy, first 
sent out by our Lord. God has never given to them a talent to mis- 
spend, or mis-improve, or bury up. There is a salvation to be se- 
cured for themselves and others, and no one is at liberty to neglect 
the heavenly boon. A negative religion is no religion. It only lulls 
to deceive. There are but two sides to this great question — but two 
parties. Those who are not for God, are against him. And no man 
has a right to be on the wrong side, nor has any a right to preach, 
unless he be a safe, true man. " For unto the wicked," God saith, 
" what hast thou to do to declare my statutes, seeing you cast my 
words behind your backs ?" As if He had said : No, you vile, un- 
godly preachers, editors, political gamblers, stump-speakers, and mo- 
ney-swindlers — know ye, that for all these things I will bring you 
into judgment. 

Sneer then no longer about the effort to turn the preacher's pulpit 
into legitimate political instruction. Every child of God may appro- 
priate his pulpit for the advantage of his church or hearers in this, 



THE CHRISTIAN DISPENSATION. 



283 



as legitimately as he can to preaching repentance and faith. The 
Magistracy and civil governments are as really ordinances of God, 
as are the doctrines of depravity and the final judgment. And all 
doctrine is profitable, and nowhere more so than when coming from 
a devout heart and sane mind, and from a pulpit — each man's pulpit, 
public as well as private. 

All men, then, are under obligation to have a new heart, a holy 
heart, and to preach the Gospel. You, humble reader, to your tens, 
twenties, or hundreds, at home or abroad, in the house or by the 
way ; and you, brothers Parker and Storrs, to your thousands ; and 
you, brothers Hallock, Brigham, Anderson, Green, Treat ; Greeleys, 
Thompsons, Eaymonds, Bradfords, Bryants— to your hundreds of 
thousands. But be sure that you preach the Gospel, and nothing 
but the Gospel of Christ. 

In connection with this subject, let the following facts always be 
borne in mind, namely : 

1. At the well of Samaria, Christ told the woman with whom He 
conversed, that the time would come, yea, then was to many, that 
men would need to go neither to Jerusalem, nor to this mountain, to 
worship ; for God was a spirit, and they who would, could worship 
him in spirit and truth anywhere, even without a temple, a priest, 
an altar, or a sacrifice. 

2. He first commissioned and sent out, to preach to the Jews only, 
his twelve Apostles. 

3. He also appointed seventy to go and preach in the cities of 
Judea, wherever he would travel. The commission of these two 
classes was mainly the same. 

4. It is evident from Christ's answer to John, when He informed 
him how He had forbidden a man to preach and serve him, that his 
commission to the Twelve and the Seventy did not exclude any from 
ministering for him. As all in the former dispensations might publish 
abroad the truth, so they might in this ; and no one should forbid 
them, no, not even an Apostle. Let them preach and work for Christ, 
even without a public commission, although they did not follow 
the Apostles, or believe and act just as they did. It would seem that 
Paul felt, as his Master did, when he said some preach Christ even 
through envy, that he rejoiced at it, and would rejoice if He were 
but preached. 

5. The ambition of the Apostles betrayed itself on three occasions, 
by their asking Christ, who, among them, should be greatest. A s 
none but themselves and the Seventy, that we know of, had been pub- 
licly licensed to preach, they might have thought that there was to 
be in this, as there was in the Jewish dispensation, an exclusive 
priesthood, and that some one of their number, of course would be at 
the head of it, the greatest, the high priest ; and hence their urgency 
to know who it should be. Here the question of an exclusive char- 
tered priesthood, seems to have been most directly put to the Great 
High Priest of our profession, which was as directly and explicitly 
answered as it had been put. There was to be no such, neither any 



2S4 



THE GREAT LAW BOOK. 



distinction among the brotherhood ; but all should be one. None 

greatest, none least. 

6. Immediately after this announcement Christ, about to ascend to 
his Father, uttered the commission of our text: " Go ye into all the 
world, and preach the gospel to every creature." Go, teach, disciple 
all nations. Hitherto the Twelve and the Seventy had been sent to 
the Jews, rather to herald the fact that the kingdom of heaven was 
at hand — that Christ had made his appearance. No general commis- 
sion to disciple men had been given ; nor had the great work of 
preaching fully begun. But now the time had arrived — all things 
were ready for the announcement of that good news which should be 
proclaimed to all people. The proclamation of this fact removed all 
former restrictions as to where this gospel should be preached, as well 
as by whom it should be. 

7. It is not, never was, and never will be true, that this command 
applied exclusively to the Apostles, nor to them in connection with 
the Seventy ; but it applied to all the believers then alive, and all who 
should thereafter believe on Christ through their influence. This was 
so understood by the Apostles and the Seventy, who never after the 
ascension, forbade any to exercise or use the commission, to Go, 
preach. And so did the rest of the disciples understand it ; for facts 
— all history, shows that each and all the disciples of Christ then alive, 
did go and exercise the functions conferred ; and without any dispute 
or distraction among the brethren, as to the right. And so also un- 
derstood all the new converts — those on the day of Pentecost and 
others ; for they, also, went everywhere preaching the word. And 
no competent biblical scholar will dispute the fact, that they did 
thus go. 

8. If this command applied only to the Apostles present, then all 
men are shut up to the following conclusion. Their personal efforts, 
by speaking and writing, were the only ones to be used for the con- 
version of men, certainly until their Gospels and Epistles should be 
written, when possibly others would be allowed to read them, and 
persuade others to read them. And this, all who should feel dis- 
posed, might do. It was not in the power of the Apostles, or of any 
one else, to delegate such apostolic powers to another class of men. 
The supposition is preposterous. Again, another dilemma presents 
itself: these Apostles have left in writing only what is found in the 
books of Matthew and John, with their Epistles, together with those 
of Peter, James, and Jude, and the Eevelation. This would exclude 
the writings of Mark, Luke, and Paul, which would remove from the 
canon the Books of Mark, Luke, the Acts of the Apostles, and the 
fourteen Epistles of Paul. And what would be gained by all this ? 
"Where would be the exclusive priesthood ? 

9. Remember also that the commission is one, from the first to the 
last. What one is commanded to do, all are commanded to do, irre- 
spective of priest or layman : for no invidious distinction was to exist 
among the followers of Christ. Not a word was ever uttered by 
Christ to justify the attempt to create such distinction as a privileged 
class — one to preach, and the rest to hear. 



THE CHRISTIAN DISPENSATION. 



285 



10'. Not long since a meeting of the American Board of Commis- 
sioners for Foreign Missions, was called to decide upon certain instruc- 
tions, to be given to their missionaries, in far-off pagan lands ; just as 
though they needed, or it was their province to give any other com- 
mission or instructions than those already given by Christ in his con- 
stitutional charter for his followers, which are the best — the only 
instructions which can safely be given, especially when missionaries 
or evangelists should be far separated from those upon whose benefi- 
cence they rely for the necessaries of life. If we can be made ac- 
quainted with all the circumstances, as these brethren on the spot are 
supposed to be, then we might counsel with and advise, but not 
dictate to them. If we have not confidence in their judgment, 
as well as their piety, we can withhold from them our benefactions ; 
but in no case should they be considered under our control, or to be 
directed by us ; for in no sense, as servants of Christ — as Christ's 
commissioned missionaries to disciple men at home or abroad — are 
they under the command or control of another. Christ alone is their 
Leader — Commander. He alone called, commissioned, and sent them 
out, "Go, preach," etc. His instructions are all plainly written, and 
easy to be understood ; and obedience to them only is the requisite 
evidence that they are qualified to be sent out, as the first disciples 
were, as lambs among wolves. Should they ever be in doubt, as to 
what they should say, the Spirit is promised to direct them to such 
language and arguments, that none of their adversaries will be able 
to gainsay or resist. Do any of them lack wisdom, let them ask it of 
God, who giveth to all men liberally, and upbraideth not. It is doing 
Christ's will — keeping his commands, not an erring brother's. 

Now, brother may help brother who needs, to go preach, and he should 
do it. The example was set us, when he that had goods cast them 
into the common stock, to help those who should need ; and it is pro- 
per to counsel and instruct one another ; and here, as at first was, 
is to be the end of the matter. Each one for himself is to consider 
and decide, by the aid of Christ's own instructions and the influences 
of the divine Spirit, what it is his duty under the circumstances to do. 
Any man who will consent to go on a mission, to disciple men at 
home or abroad on any other conditions, is unworthy of the charge. 
These remarks are most fully sustained by all that Christ has said, 
relating to this part of men's duty to themselves and to one another. 

11. And what of the Women ? What may — must they do ? So far 
as this branch of our subject is concerned, they that love Christ may, 
must do just what He has commanded the men to do, namely : Go 
and preach his Gospel to every creature, baptizing into the name ot 
the Father, the Son, and the Holy Ghost ; and breaking bread from 
house to house. If this is not true, will any one tell us what Christ 
has said they may, must do ? Let us see their commission, and a 
"thus saith the Lord" for it, and it shall suffice. Whatever it Ls their 
duty to do, in relation to the other class of meetings yet to be de- 
scribed, it is certain when Christ said, Go, preach, He intended to include 
the women as well as the men. Facts show that both the brethren 
and the sisters so understood it ; for both did go, and preach every- 



286 



THE GREAT LAW BOOK. 



where according to their abilities, and the circumstances in which 
they were placed. We repeat there was but one commission virtual- 
ly given. This was not an exclusive one, when all former restrictions 
had been taken off. And women were to be idle and indifferent to 
the event of such mighty interests, no more than the men were. 
They had not been idle and indifferent during the ministry of their 
Lord on the earth, but had been most efficient and necessary helps, 
and were to continue to be so till the last redeemed soul should be 
plucked as a brand from the burning. They, as well as the men, had 
been sitting at Jesus' feet, learning the plan and way of salvation. 
Indeed they were the first to preach or publish his resurrection, and 
received anew from those immaculate lips, a reaffirmation of the com- 
mand to go and preach, or tell of his resuscitation and resurrection to 
the brethren — the other disciples. Admitting that it could be proved 
that none of the sisters witnessed his ascension, as there were many 
of the brethren who did not, it can not be denied that they had di- 
rectly, substantially the same command given them at the tomb of 
the risen Saviour : " Go to my brethren and say unto them, I ascend 
unto my Father and your Father, and to my God and your God." 

It appears also that the angel repeated the commission to the 
Marys first at the sepulchre to go preach. Here then is a three-fold com- 
mission to them to go, preach- First, the one from the young man, called 
the angel ; second, the one from Christ ; and third, that general one 
at the ascension. Luke mentions the names of Mary Magdalen and 
Joanna, and Mary the mother of James, and other women that were 
with them, which told or preached these things unto the Apostles 
and brethren. 

Now, let him beware who denies the right of females to participate 
in publishing the gospel of peace to all people. Christ and the Angel 
commanded them to go and preach it ; and, on their authority, they 
went with glad hearts and buoyant spirits, and successfully commenced 
the blessed work ; and let him who dares forbid them. 

12. The Holy Spirit incites and commands every new-born subject 
to go and preach the Gospel to every creature. It is written of Paul, 
" Behold he prayeth," as the first evidence of his conversion. The 
same may be said of every man, woman, and child, as soon as they 
are born again. And, in nineteen cases out of twenty, it may be pre- 
sumed, that the next aspiration of the young convert is, "to publish 
all around what a dear Saviour he has found." It is not to get his 
minister, to the exclusion of himself, to do it ; but he — she— themselves 
want to go — they must go— and go quickly. The Spirit urges, and 
the bride says, Come ; and let him that heareth say, Come. The sis- 
ters have as much right to forbid the brethren to preach the Gospel, 
as the brethren have to forbid the sisters. And the "laity," falsely 
so called, have as much right to forbid the " clergy" to preach it, as the 
"clergy" have to forbid the "laity." But the fact is, neither has a 
right to forbid the other ; but all may and should preach Christ and 
him crucified to all the world, according to the best of their abilities. 

Some may be curious here to know how the Lord's day came to 
supersede the Jewish seventh-day Sabbath. And let us first repeat 



THE CHRISTIAN DISPENSATION. 



287 



a thought published in "Kingsbury on the Sabbath," many years 
ago, namely, that the Jews, when that Dispensation commenced, were 
selected as a peculiar people for a particular purpose ; consequently, 
they were separated from all the other peoples of the earth, afterwards 
called Gentiles; and to keep them distinct, God gave them rites, 
ceremonies, rituals, very different from those given to former peoples 
and dispensations. To these He gave a seventh*day Sabbath, instead 
of that first entire day of a finished, complete, "very good" world; 
such a day as they, in all former time, had observed ; and such as 
other nations of the Patriarchal dispensations should continue to ob- 
serve to the end of time. And this Sabbath of theirs, so strictly ob- 
served, tended as much to keep alive the distinction between the 
Gentile and the Jew as any thing else of the new economy. This 
was not making or establishing the law of the Sabbath or Rest, so 
essential to man in all places and during all time ; for this, from the 
beginning, had been a constituent element of man's being. Mental- 
ly, morally, and physically, his whole, entire, constitutional nature, 
both Jew and Gentile, then and always demanded and would con- 
tinue to demand it. And this law of being was as immutable as the 
law of truth, justice, or equity. It could never be dispensed with, 
altered, or changed; for it was a part of the natural, eternal, un- 
changeable constitution of things. But the time or particular day of 
the week on which this law of being was to be observed, might be 
changed without derangement of the constitutions of things, or essen- 
tially affecting the Law ; and this was done, and only this. The 
proportion of time, both for Jew and Gentile, remained the same, be- 
ing neither more nor less than that required by the Natural Law. 

The Jews then, as the word informs us, observed the seventh, while 
the Gentiles did or should observe the first They were never re- 
quired to observe the seventh-day Sabbath, and did not do it unless 
when converted to the Jewish faith ; consequently, 

"When our Saviour came, He and his disciples observed the Jewish 
Sabbath, though not in all its wonted austerity. This they continued 
to do till the crucifixion and the resurrection. But no sooner had 
the illustrious Conqueror of death and the grave come forth to life 
again, than the middle wall of partition between Jew and Gentile, 
and the dispensations of both, became extinct, from the natural struc- 
ture of their constitution. No visible demonstration respecting either 
on the part of the Law-Giver, was necessary. The Sabbath or 
rest given especially and only to the Jews, as a matter of course, was 
to cease, and the First-day rest, or Sabbath of an entire, complete 
world, was to be and remain for all people, as it had been previously 
to the exodus of the Jews. 

It is readily admitted that the disciples did not fully understand 
this. Nor did they, at first, fully understand many other things, on 
less plain and important 

It is necessary to observe, that although Christ exclaimed on the 
Cross, " It is finished," it could not nevertheless be said, that his whole 
work which was forever to terminate the Jewish Dispensation had 
been completed, until He had risen from the dead. Then, and not 



288 



THE GREAT LAW BOOK. 



till then, were the Patriarchal and Jewish Dispensations removed to 
give place to the Christian, for which Christ came into the world. 

And now it was proper that Christ should indicate the return to 
the First day of an entire, finished, world rest, by appearing to and 
meeting with the Apostles on the evening of the First entire day of 
the finished and complete redemption for this fallen world. When 
He appeared to the Marys, He commanded them to publish his re- 
surrection. This was assiduously done at Jerusalem ; when, in the 
evening, the disciples were found by our Lord, in a room with 
closed doors, for fear of the Jews. And during the day Christ had 
met and conversed with two brethren on their way to Emmaus, who 
were made to know their risen Lord ; and then that same hour, al- 
though it was "the Lord's day," they returned in season to meet the 
eleven and them that met with them, to enjoy the first meeting with 
the risen Saviour. This was the work of the first Sabbath — the 
Lord's day Eest, which as yet could not have been fully understood. 
But by Christ's meeting with his disciples on the Lord's day, or 
Christian Sabbath, for four successive weeks before his ascension, it 
is evident that He intended to impress upon their minds the import- 
ance as well as the propriety of assembling themselves together on 
that day, instead of the Jewish seventh-day Rest. And the example 
had this effect, as history fully testifies. 

" After eight days," or on the next " Lord's day," or the day of 
his resurrection, Christ appeared again to his disciples, being gathered 
together with closed doors, as on the former occasion. We are not 
informed what time in the day it was, nor how long they were toge- 
ther. 

Again He appeared to five of his disciples in the morning on the 
third Lord's day. The whole of the preceding night, after the Jewish 
Sabbath, these five brethren had been fishing. Now, on this Lord's 
day morning, Jesus wrought a miracle to supply them with their 
daily bread, and that He might add another testimony to the truth 
and divinity of his mission. The words and works recorded of this 
interview indicate a longer one than had been common. And here, 
again, there is evidence that the disciples had not yet fully under- 
stood the change of the Rest-day, else they would not have been fish- 
ing at that time. 

The last occasion of meeting with Christ was, by previous appoint- 
ment, on a mountain in Galilee, being the fourth Lord's day after the 
resurrection. He discoursed with them at much length on this occa- 
sion. 

After our Lord's ascension, the disciples for a time seemed to ob- 
serve both the Jewish and the Christian Rest. Their services on the 
Jewish Rest consisted more or mainly in preaching Christ, the resur- 
rection, and the eternal judgment than in meeting together for their 
mutual instruction and edification ; while and because of facilities for 
such services, in consequence of Jewish assemblies convened on that 
day for Jewish rituals and ceremonies. 

But the Lord's-day Rest or Sabbath, was usually occupied by the 
disciples in social convocations, for the mutual benefit of the brethren : 



THE CHRISTIAN DISPENSATION. 



289 



such as reading the Christian scriptures when furnished them, in con- 
nection with the Jewish, contained in the Septuagint, the book out of 
which Jesus read in the Synagogue. 

It is more than probable that the disciples who went everywhere 
preaching the word, while among unbelievers, continued their work 
of preaching during every day of the week, and others also more or 
less on the Lord's day, although not to the exclusion of these brother- 
ly stated meetings for mutual improvement, on every Lord's day. 
They were not at liberty to forsake the assembling of themselves to- 
gether, when circumstances favored their meeting and communing 
with the brethren. This was a duty which each owed to one another, 
and to themselves also. 

Should it be asked, of whom were these meetings for preaching 
composed, we answer, of unbelievers in the Christian religion ; for it 
was the privilege and duty of all believers to be preaching the G-ospel 
to unbelievers, singly and collectively, as hearers might be obtained ; 
the work now to be done, being to disciple men, to bring men into 
Christ's Kingdom, rather than to instruct and take care of them when 
already in it. And the sermons were all adapted and directed to 
that end. These were meetings especially for the unconvinced and 
unconverted, and not for the converted. 

Of course, they were without organization, without officers, with- 
out ceremonies, and mainly in the outset, without prayer or praise. 
Preaching, or persuading men to become reconciled to G-od, was the 
object in view. The eucharist was never celebrated in these meet- 
ings. Christ held such meetings, while with his Apostles and dis- 
ciples, for the purpose of instructing them how to hold them ; for He 
says, I must preach the G-ospel in other cities also. The Twelve and 
the Seventy held such meetings. But we do not read that either 
Christ or his disciples attended any such meetings between his re- 
surrection and ascension; though He held many with the disciples 
of the character of the meeting next to be treated of— meetings of 
the believers, OR the brethren", as they may be called; while 
these may be denominated meetings of unbelievers, and for their 
benefit. 

Neither was there any discipline in these meetings of unbelievers ; 
for all the subjects of them were voluntary in coming, staying, and 
going ; or ever coming again. Civil courts alone had jurisdiction 
over the conduct of these as yet worldly people. Christ's people 
could have no control, of a compulsory or judicial nature over them. 
Christ's Church and his Church polity had no control over them. 
Those who had gathered these meetings, and others, invited by them 
to take a part, if other brethren were present, were the preachers 
on these occasions. 

Meetings of Believers. 

Second. "We come now to consider the second part of our subject, 
namely, meetings or assemblies, to train men, the subjects, when in the 
Kingdom of Heaven, or the Church, for usefulness here, and glory here- 
after. 

13 



290 



THE GREAT LAW BOOK. 



A pattern of these fraternal, brotherly meetings, or Bible, Christian 
schools, or assemblies — churches — will be seen in the practice of the 
Apostles, with Christ among them, during the forty days He spent 
on the earth between his resurrection and ascension. The synagogue 
worship was a kind of Bible school, and the places where held, 
David denominates the house of G-od. And our Saviour doubtless 
alluded to these, when He said : " Strive to enter in at the straight 
gate" — " The kingdom of heaven suffereth violence, and the violent 
take it by force." For it was the practice of those, who assembled in 
these schools for morning prayer, as we are informed by Jewish 
writers, to crowd the "temple gates" — "fly as doves to their win- 
dows" — rush with all possible haste or eagerness to be the first in 
the Divine Presence, while their egress was always slow, apparently 
reluctant to leave the place where his Honor dweileth. These meet- 
ings, or schools, both Christ and the Apostles had attended before 
the establishment of the Kingdom of Heaven, or the Church — the 
Christian dispensation. And schools, assemblies, churches, in the 
Christian dispensation, for instruction into the mysteries of the King- 
dom of Heaven, would be no less necessary now, than they had been 
in former times. Consequently we see Christ and his disciples laying 
the foundation of these Bible, Scripture, congregational schools, not 
so much for the study of the Jewish system or Scriptures, as for the 
study of the Christian system and Scriptures, then only orally taught, 
And, as these sacred services among the pious Jews received a pe- 
culiar prominence on the Jewish Sabbath, so these sacred convoca- 
tions of Christians, these Bible Schools, not only for the Sabbath, 
but for every day in the week, received a peculiar and significant im- 
press when graced with the presence of " the Master of assemblies." 
For it was only on the first day of the week when Christ condescended 
to meet with his disciples in these schools, and to be their Teacher. 
And these meetings, or schools, both for the Sabbath and all secular 
days, were meetings, or schools, for the especial benefit of the 
brethren, both resident and itinerant. These meetings were for all 
the believers, the faithful. And these are what were called churches. 
All were teachers, all were learners, after the ascension. All were 
at home in these schools, wherever they might be ; and all had an 
equal right to speak, sing, or pray in them ; except, as Paul declares, 
the believing women must not speak, but ask their husbands at 
home. Neither Paul, nor any primitive Christian, denied to the wo- 
men the right to preach ; but he seems to object to their becoming 
public teachers in these Bible, or fraternal convocations, or schools. 
These Bible-schools, now, when the canon is complete, should be re- 
established in their primitive order and simplicity, in every town, 
village, city, and ward, the world over; and kept open night and 
day, as a kind of Christian rendezvous, where might always be pre- 
sent suitable instructors in the ways of righteousness, peace, and true 
holiness. Another benefit to be derived from this would be, the social 
brotherly intercourse and communion afforded to all the pilgrims on 
their way to heaven. Such were the Bible-schools, the churches, 
the associations, the convocations of primitive Christians. Except, 



THE CHRISTIAN DISPENSATION. 



291 



perhaps, on the Sabbath, they at first were rather accidental ; for we 
read of nothing like an organization, until about twenty years after 
the ascension ; and then nothing more than would be necessary to 
insure a place and facilities for assembling — a Christian Home, if 
you please ; and that supervision and instruction in the absence of 
the general brotherhood, (for all were to be on a mission of discipling 
men to Christ,) which the exigencies of the case might demand. 
These men, as superintendents of these meetings or schools were de- 
nominated elders ; aged, grave, sober, experienced, influential, wise, 
good men. But neither they as a body, nor as individuals, had any 
judicial authority over the brotherhood, or were above any one, even 
the least of them. But their duties were mostly with the lambs of the 
flock — widows, orphans — the necessitous ; and as receiving servants, 
when a brother or sister were passing through their place ; to assist, 
or direct, and instruct, if need be ; that their stay might be as safe, 
instructive, and profitable as possible. 

It was in these, rather than in meetings for unbelievers, that the 
great eucharistic feasts of the brethren were celebrated ; and also 
to these meetings was made the last report in cases of discipline, as in 
Matthew, chapter 18. All who preached, broke bread for the believer, 
from house to house ; but this was an accidental observance, when at 
these schools, churches, convocations, union, public Christian Homes: 
this feast was statedly observed by the brethren, then in that locality, 
at least, on every Lord's day. It would not be improper to repeat it 
often during the week ; for these meetings, schools, homes, were a 
kind of oases to the pilgrim and stranger on his way to the heavenly 
rest. 

Singing- and praying- were exercises common to meetings of this 
class, and sometimes of the third- class ; but not of the first class. 
The preachers prayed and sang, when alone, and when persecuted 
and imprisoned ; but these were not among their ordinary services. 
But in meetings for the brotherhood, any having a psalm, might sing ; 
an exhortation, might exhort; a prophecy, might prophesy; any a 
tongue, might speak, if another would interpret. Could any teach, 
let him do it, etc., etc., of all the Christian graces, that all might be 
edified, instructed, and built up in the faith and purity of the Gospel. 

It was not then, as now, in these meetings of the Church, one to 
do all the talking, all the praying, in a house open only on Sundays, 
and free to nobody, and frequently a home for nobody, except for 
millionaires. Christ could then say, to the poor, the Gospel is 
preached ; but can this be now said with truth ? Can " the stranger" 
be now pointed to one of these primitive model-schools, homes, where 
he can be cared for, as brethren were at that day ? 

These Bible-schools, Christian homes, depots, must be revived, in 
all places where the name of Christ is known. In and over them 
must be individuals, answering somewhat to the eldership of primi- 
tive Christian times. Christian Union must be the watchword of all 
of Christ's people ; not a union of judicial ecclesiastics, of consolidated, 
organized, chartered churches, or judicatories ; but a union of Christ- 
ian hearts, Christian designs, desires, objects, aims, and efforts ; a 



292 



THE GREAT LAW BOOK. 



consolidation of all the good of all localities. We mnst have the 
brotherhood as one man, in one place, engaged in one work, in 
preaching the Gospel, disciphng men, and then training them for 
heaven. These meetings of the brotherhood must be the meetings 
not of a sect, or a party ; neither as the meetings of one man, or body 
of men, in distinction from another man, or body of men. There 
must be no such invidious distinction as clergy and laity known 
among them. No one must be the speaker here to the exclusion of 
another ; for this would be neither Christ's plan, nor that of the Apos- 
tles. Christ, while with his disciples, did not monopolize the time. 
The Apostles, while with their brethren in this class of meetings, 
did not claim any superiority to the other brethren ; but each and all 
contributed of their respective gifts, as the Spirit gave them ability. 
And hence their success. They were one, as Christ prayed they 
should be. And they must be one again, in the same sense, and in 
similar acts, or the glory of the Church will vanish as a cloud. 

The great struggle of human freedom, and in acts of universal be- 
nevolence, which, God be praised for it, are now uniting the hearts, 
the heads, the hands, and the purses of so many, hitherto divided by 
sectarian, selfish lines, is an omen for great good. Let all the good 
come up to the help of the Lord against the mighty, as one man, one 
party ; and there stand and proclaim the truth of God, and Zion will 
arise. Not all the combined powers of earth and hell can obscure 
her light, or eclipse her glory. And not until then, can wicked men 
be driven from posts of honor and of trust, and our interest for this 
world and the next be secured. 

The two great parties, the good and the bad, are marshaling ; 
close and sanguine will be the battles to be fought. Christ had but 
one party, no division into sects ; and his people must have but one 
party now. Satan divided them at first, and has kept them di- 
vided, greatly to his enlargement and strength. Would we ever see 
him fall, like lightning from heaven, or sink, like a millstone, in the 
depths of the sea, we must immediately tear down every sectarian 
partition, and rally, not around a Pope, or a parson, a hierarchy or 
privileged class, but around Christ, with the charter of his kingdom 
in our hands, and the love of God, and universal good will to man, 
all men, in our hearts ; then as formerly all old and injurious dynas- 
ties will totter and tumble into utter ruin ; and Christ will reign, 
King of nations, as He is now King of saints. 

Brethren, we have no time to lose. It is action, immediate, de- 
termined, and persevering, or annihilation. Satan is hourly gaining 
temporary victories, important to him, as they are impoverishing and 
ominous to us. We can not afford to have them repeated. We must 
rise and go forward, or perish in the floods of iniquity, everywhere 
breaking around us. 

The history of the Apostles 1 and primitive brethren's labors has 
been given by Luke, in the Acts of the Apostles, and other historians; 
and they should be understood by all who would instruct in the polity 
and unity of the Christian Church or party. 

It was not, at first, so much the practice of the Apostles to leave 



THE CHRISTIAN DISPENSATION. 



293 



Jerusalem and Judea, to preach the Gospel, as it was of the other 
disciples and new converts generally, and especially those of other 
nations. These forthwith went everywhere ; and the Apostles, when 
persecutions waxed hot upon them, were obliged to follow their 
example. But, wherever they, or other believers did go, there was 
this second class, the class called believers' meetings or convocations, 
established. As before stated, these in the outset seemed to be 
rather accidental meetings — always, during the first century, they 
were without visible organization. There were no creeds or confes- 
sions of faith, except the Gospel, to bind one brother to another; 
neither was there, for a long time, any thing like an established, or- 
ganized priesthood ; for Christ had never chartered, or commanded, 
or consented to either. Such was not his plan. 

This arrangement enabled Paul and Barnabas, when they went 
from Antioch to Jerusalem, to consult the brethren there about the 
rite of circumcision, to have an interview almost as soon as they ar- 
rived in the city of Jerusalem. So Paul and Peter, Timothy and 
Titus, Barnabas, Philip, and others, in their itinerating journeys, 
could always find the brethren and elders, and, at their schools or 
places of convocation, obtain an audience on the very shortest notice. 
And here, also, could they stir up each other's pure minds by way of 
remembrance, by instruction, reproof, warnings, exhortations, etc., 
etc. Breaking bread, and assisting one another, and brethren afar off, 
as the Lord had prospered them. Here, at these places and meet- 
ings, the Apostles were no more at home, than the new-born babes 
of the Kingdom were, nor the most ignorant and isolated converted 
Jew or Gentile was. Each and all had one commission, and the 
work to do, for which the Holy Ghost had made them overseer, or 
qualified them to do. The fact is, all Christians were then of one 
family, that of Christ's; and, wherever one found another, he found 
a brother or a sister ; and these public homes of the resident brethren 
were the public and private homes of all others. In them Christians 
continually met for instruction, edification, and Christian, social, re- 
ligious worship. 

Neither Christ, nor the Apostles, or early disciples, ever appointed 
officers, or a class of men from the brethren to discipline or control 
the brotherhood. Indeed, this could not be, for they were not a 
church or chartered fraternity, so as, in any sense, to admit of such con- 
trol. Those bodies, convocations, schools, or churches were not a 
permanent body, which could be known by a name. Nor could it be 
known, only from day to day, of whom they were composed. Nor 
was this necessary for any practical purposes. Its members had 
been baptized on their faith in the Sou ship or Messiahship of Christ. 
This gave them a credible standing in these Christian communities, 
and entitled them to all the privileges thereof; the Lord's Supper, 
and the public charities, and advantages of these Bible-schools among 
them, etc., etc., and what more could they desire ? 

The Book of the Acts is a history of miracles and travels rather 
than a book of church organizations and discipline, as has too often 
been stated ; and always without reason, truth, or justice. 



294 



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Should it be asked, who preached in these meetings of the brethren? 
we answer, all preached in them. One man, or a- dozen, to the ex- 
clusion of another, could not claim these to be his meetings, schools ; 
and therefore he, or they, had a right to occupy the time ; for Paul 
and others tell us expressly, that all have the right, and are required 
to use and improve the talents given them, for the benefit of himself 
and all the brotherhood, of whom he is a part and on an equality. 
In the meetings for unbelievers, the man who should establish such 
meetings could control them But these meetings, and they are the 
only ones for the brethren exclusively, are for all the brotherhood. 
No one has a right to monopolize them to or for his own use or ex- 
clusive benefit. They are for the mutual benefit of all. 

Little is said about the men, or their missions, who were converted 
after the day of Pentecost. But all went and did as directed by our 
Lord ; and brethren at the present day must leave their worldly 
places and speculations, and go and do likewise, or lose much of the 
blessing, if not entirely their reward and their souls. And those who 
forbid any to go preach — those who assume to themselves the pre- 
rogative of G-od, to call, qualify, license, and install over churches, 
gathered and organized by their own hands, having established a 
faith and discipline unknown to the Christian charter, given by 
Christ himself, do it at their peril, and will ere long reap the reward 
of their temerity. G-od will judge all such. 



Meetings of a mixed Character. 

Lastly we come to the consideration of the third class of meetings, 
alluded to above — those of a mixed character. These were fre- 
quent, as may be inferred from the discourses delivered at them. 
Christ's salutatory address or Sermon on the Mount was addressed to 
persons of a mixed character. Indeed, most of his preaching in the 
hearing of unbelievers, was to mixed audiences ; for He was rarely 
without the presence of one or more of his believing followers. 

Peter's discourse at Pentecost was to a mixed audience though 
it was single in its character and aim. 

Paul, it is said, preached two whole years at Borne, in his own 
hired house ; and doubtless his hearers were there, and often else- 
where, of a mixed character : and so of others ; but these meetings, 
as also those for unbelievers, were usually rather accidental than 
otherwise ; while those for believers, in process of time, were esta- 
blished, and often stationary. The former were unestablished. This 
was fixed. 

Many of the Apostles resided a while at Jerusalem, and preached 
in both meetings for unbelievers. And all believers preached, talked, 
sang, etc., in their own meetings, or meetings for the brotherhood, 
as opportunity offered and inclination prompted. 

The reader should not fail to examine with care all the classes of 
sermons delivered at these three distinct meetings. 

Deacons were chosen to aid the Apostles in the pecuniary wants 



THE CHRISTIAN DISPENSATION. 



295 



of the necessitous brethren ; but no organizations were attempted for 
either of these meetings, except the eldership for the meetings of the 
brotherhood. Nor were any officers ever by them appointed for 
either. Neither did they interfere with a brother striving to fulfill the 
command of his Master. 

There were, in those primitive times, many preachers. One 
preached Judaism, another Idolatry, another Christianity. Now 
there are but two classes : Christianity and anti-Christianity. 



Results. 

Christ's Church Polity. 

Having gone through with the Law, Order, Government, Discipline, 
etc., of Christ's Church, his kingdom, and exhibited their fullness, com- 
pleteness, and special definiteness, on all points claiming man's at- 
tention ; and having done it, it is believed, with all possible impar- 
tiality and fidelity, and in a manner to render them more intelligible 
to the reader, will it not be profitable to review some of the charac- 
teristics which distinguish this from former dispensations ? 

First, then, it has been said that Christ is King — King not only 
in Zion, but King of kings. 

Recapitulation. 

He has set up a kingdom and invited and admitted subjects into 
it. All who will may come. 

He chooses twelve young men of about his own age to be his daily 
attendants. 

He gives an outline of the constitutional charter of his kingdom 
and subjects in the Sermon on the Mount. 
He sends the Twelve to preach. 

He sends the Seventy to do likewise. The commissions of these 
two companies of disciples were substantially the same. 

In his discourse with the woman of Samaria, He foretells the abro- 
gation of the Jewish economy, and proclaims the speedy establish- 
ment of the Christian. 

He specifies the character and exact order of discipline for offenses, 
all kinds, of course ; for here is the only method given by which 
difficulties among brethren may be settled. Mat. 18. 

He institutes the Supper. 

He warns the Disciples against ambition ; says that they are all 
brethren — equals, and that no one would be allowed to be greatest. 
And 

He dies on the cross ; rises from the dead ; meets with his disci- 
ples ; removes all restrictions as to peoples to whom the Gospel is to be 
preached ; commissions all his followers, then on the earth, and those 
who might thereafter believe on him through their instrumentality, 
or any other, to go into all the world and preach the Gospel to every 



296 



THE GREAT LAW BOOK. 



creature ; baptizing the believer into the name of the Father, and the 
Son, and the Holy Ghost, as a visible sign of membership of Christ's 
kingdom, in addition to that of the Supper. 

Here ends Christ's Church Polity. No complication, no mystery 
here ; no chance for disunion or sectarism here. 

To repeat again, He has a kingdom, a party, a GospeL He defines 
who may and must preach it ; how, and by whom, discipline may be 
administered, and what it is to be. He institutes the Supper; 
declares all the brethren equal, and then dies. As yet there is no 
Christian baptism, the neglect or want of which many believe to be 
a bar to Christian fellowship, and even the Table of the Lord, although 
we see here that the Eucharistic feast has once been celebrated, and 
when no one of the communicants had received Christian baptism ; 
but 

Christian baptism is now established, and all the law, the order for 
Christ's Church discipline, is completed ; and so specifically and per- 
emptorily, as to leave no room to doubt his meaning, or the propriety 
and necessity of complying with the requisitions. 



The Apostolic Practice, 

relating to all this may be summed up in a very few words. 

They soon chose Matthias to fill the place of Judas, the apostate 
Soon after 

They appointed Deacons, secular agents, to have in charge the 
common property of the brotherhood, and to attend to the distribu- 
tion of their charities. In a word, they were the Church's almoners, 
in no way necessarily connected with Christ's Church Polity, for that 
was complete and practised upon before his ascension. 

About twenty years after the ascension Elders, Bishops, as in the 
person of the Deacons were appointed or brought forward, mainly, 
if not altogether, on secular accounts, for their appointment could not 
have had any special connection with Christ's Church Polity ; nor on 
account of either of the three classes of meetings established and long 
in use by the Apostles. 

They established three classes, necessarily, in fulfilling the great 
commission to go preach ; these came into use, one for unbelievers, 
another for the believers or Church meetings ; and the other where 
there were present persons of both characters. It is somewhat diffi- 
cult to determine what all of the peculiar duties of these Elders or 
servants of the Church were ; suffice it to say, their duties were in- 
tended to be connected with Christ's plan of converting the world, 
or either of these classes of meetings, in no such way as to render 
their existence necessary on account of these things ; for they had all 
existed and prospered before the Eldership had been instituted, and 
might continue to exist and prosper without them. That they had, 
however, an appropriate place in apostolic efforts, and an important 
duty to perform, is not doubted. But that their place and duties are, 
what now are, and long have been, conceded to them, is more 



IKE CHRISTIAN DISPENSATION. 



297 



than doubted, it is denied. They were not, in the Apostles' day, 
and never were intended to be, judicial, " clerical" men — leaders, or 
rulers, or jurors, to the exclusion of others, no not of a single indi- 
vidual of Christ's house. 

And here is the end of Apostolic Church organizations. Neither 
Christ, nor they, had ever organized in any manner, visibly, the 
faithful people of one city or locality into a chartered body. The be- 
lievers needed no such organization. Nor is it probable they would 
have consented to any such ; since they, all the born again, were 
one — a unit — bound together by one common bond ; and it would 
in no way enhance their union, or affection and interest for one 
another, to cut them up into separate and independent communities, 
which would naturally result in estrangement to, if not in jealousy 
of, one another. 

The Jewish Church, or people, had not been so cut up and divid- 
ed, and why should they be ? The Jews were G-od's people, and these 
brethren, as a whole, not in amputated parts, were Christ's people — 
Church. The Jews had but one leader, head, and but one code of 
laws; why should they be put under many leaders, and diverse 
rules and restrictions? Nobody could desire it, and it was never 
done in the infancy, the purer days of the Church. 

We trust that it has been shown that the Apostles fixed no church 
polity, nor attempted to change any ; that they had none, because 
they needed none but that instituted by Christ. Nor had they a visi- 
ble organization of the brethren. Christ's prohibition to them, when 
at the Supper, they, for the third time, inquired, " Who should be 
greatest?" forbids their doing as the kings of the Gentiles did. They 
should not, themselves, exercise " lordship over " any body ; neither 
"dominion," nor "rule," nor " authority upon " anyone. And cer- 
tainly they could not delegate to any other a power which they did not 
possess, but which they were expressly forbidden to exercise. Take 
away from the Elder all that these four words express, and there 
will be little to make a modern Elder of No one under these restric- 
tions, as all can see, could possibly possess the judicial character, 
everywhere, almost, ascribed and conceded to these Elders. We 
repeat, their duties were more of a secular than of a spiritual, eccle- 
siastical nature, and apostolic example is no more binding on this 
point than it was on shaving one's head, and of circumcising Christian 
converts. And after all these precepts of Paul to these two breth- 
ren, they were of a special nature, and for that time and that particu- 
lar emergency only. They were not of the character to entitle them 
to a place among the general precepts, of universal applicability, in 
all places and during all time. When Christ said, Gk> preach, He 
looked on each individual as an independent agent to disciple men, 
amenable only to himself. He was Christ's man, King and Priest ; 
and no other man could be greater or less in that matter. No Elder 
then, nor could any be appointed to supersede their duties or tres- 
pass on their rights. Christ was the highest authority ; and his com- 
mand was prior to any other. Elders were theirs, and the whole body 
of the faithful's servants, and not the lords, the masters, the rulers of 



13* 



298 



THE GREAT LAW BOOK. 



these " Kings and Priests." Yes, they came into that office, what- 
ever it was, for that emergency, and were the last of the servants. 
Their appointment infringed not on any former one, and whatever 
extra duties they had to perform were an addition to, and not an 
abrogation of, any former one. They were needed among, and as one 
with, these preachers. 

Again, this King is to reign over and control the bodies as well as 
the souls of men. And He will rule by his own statutes, and them 
only, and in his own prescribed and well-defined way, ecclesiastically, 
according to Matthew 18th, etc. ; and politically, according to the 
Bible arbitrating system. The kingdoms of men and mind are all to 
become his. The Kingdom of God is the God-like spirit in the hearts 
of men. The kingdom of Heaven belongs to the saints of the Most 
High, and is the residence of the Father and the Son. The Com- 
forter, the Holy Spirit, now dwells with men, to instruct, guide, com- 
fort, establish, purify, and finally to bring home to glory. 

The subjects of this King following and obeying him, denominated 
by himself, "my Church," are all the redeemed, and no others. 
They never have had, and never can have a visible organization. 
His children are not of this world, and must not be like them, in 
thought, word, or action. Nothing pertaining to the government of 
this Church, neither its precepts, rules, etc., was left for the Apostles 
or any other disciples to do; for He left a government and precepts 
every way full and complete, and best adapted to such an object, 
and with it men had nothing to do. And the prolific falsehood, so 
often repeated by the hierarchy, that Christ left no laws fbr the gov- 
ernment of his people, but devolved the whole of that matter on his 
Apostles, should be promptly met and proscribed. It should be ex- 
ploded before any further evil can be inflicted. The Apostles never 
attempted to add to their amplitude or perfection, nor to arrogate to 
themselves the right, in the least particular, to interfere in the matter, 
for Christ had left his Church polity every way perfect. No ! the 
Apostles never attempted to do it, they were never directed to do it, 
for they had neither the capacity, disinterestedness, nor fidelity 
to such an important trust. When Christ ascended to heaven, 
He had, as it were, the Christian's constitutional charter, as re- 
corded by the Evangelists, in his hand, reaching it forth to the 
Apostles, the seventy, the five hundred, all who then had believed 
on him ; yea, to all who might thereafter believe on him, through 
their preaching, and saying, Here, beloved, take this, the Gospel 
of my kingdom, your charter, laws, statutes, and ordinances, by 
which you are to be governed in all after time to the end of the 
world. With this charter, full and complete, with the aid of the 
Holy Spirit, as interpreter, you are now fully panoplied to go and 
preach ; and I hereby command you, every one who has believed on 
me, and all who may hereafter believe on me, to go and preach this 
Gospel to every nation and people under the whole heavens. And 
wo to him who taketh from or addeth to it. 

We in the nineteenth century need not go back, feeling our way 
through the dark ages to the day of the ascension, when those am- 



THE CHRISTIAN DISPENSATION 



299 



bassadors first started on this errand of mercy, to see how they 
understood it, and practised upon their understanding of the mess- 
age. No, for neither their practice, nor the mode of it, had been 
given to them by their ascended King. This he left, under certain 
restrictions specified in their charter, entirely to the judgment of every 
believer, then on the earth, and all who might live in after ages. 
And although it may be that the mode of preaching this Gospel, of 
discipliug men, practised by the Apostles and other disciples — for the 
practice of others may have been as good as that of the Twelve — was 
the best possible for the time being, the country, and the occasion, yet 
it might not have been equally good and expedient, even at th at time, 
the world over, and by all the believers. Hence we see that there was 
not exact uniformity among the brethren. Many things expedient 
then, and at Jerusalem, or in Rome, and Alexandria, Antioch, etc., 
etc., would not be, fifty or a hundred years thereafter, either expedi- 
ent or necessary. Nor at the present time, the world over. And 
here again is seen the forecast and wisdom of this King. He saw 
the absolute impossibility of his going into all the particulars relating 
to this subject ; and if he had, who could have remembered them ? 
been able to apply them exactly as Christ had directed, for certain 
localities and places ? And He never did give such directions, but 
left it entirely to the judgment of each and every one of the born 
again, or who should thereafter come to a knowledge and belief of 
the truth, under the direction of the Divine Spirit sent to guide both 
Jew and Gentile, then and forever. Yes, each of the faithful, with 
this aid, was to decide for himself as to the mode of operation, of 
bringing men into this kingdom, responsible only to God for the right 
use of this trust. 

From what has been said, all may see that we are under no more 
obligation to follow the mode adopted by the Apostles to bring men 
into Christ's Church, (not to discipline it, or give it precepts, for this 
they never attempted to do,) than we are to follow that of any other 
disciple, residing either at Jerusalem, in Judea, or in any other part 
of the Roman government ; neither of any Christians down to, or 
since, the night of ignorance, superstition, and general apostasy from 
the truth. No ! nor even that adopted by the Reformers, or their 
descendants. For men are all fallible. Therefore this charter is 
given, with the Spirit's aid, by which to guide into the best way. 
Remember, this is not a question of Christ's Church Polity, for that 
is irrevocably and unerringly established and fixed. But the ques- 
tion is altogether upon the best method of bringing men to a know- 
ledge of the truth. All these modes are human, and only such, ex- 
cept as aided by the Comforter, the Guide into all truth. The 
Apostles were better judges of what were the best means to be used 
in their day and in their field, than the reader can be ; and it is 
equally true that millions since their day have been better judges of 
what would be best in their own day and their own field of labor. 

Whatever may have been the practice of the primitive Church, re- 
lating to this order, it in no way concerns ourself, except as his- 
tory of the events, showing what was considered best adapted to ex- 



300 



THE GREAT LAW BOOK. 



tend the interests of Christ's kingdom in the infant age of the 
Church. And because we have in our hand the same charter, full 
and complete, well written, while many of the believers of that time 
never saw it in print, nor even in manuscript. It is certain that all 
the Apostles never saw it in that form. No, not one of them did, 
except John, whose G-ospel was not written until the rest of the 
Apostles had passed away. And the writing of the other Gospels was 
not completed probably before A.D. 63 or 64; consequently, our 
advantages are far better, in this respect, than were theirs living in 
apostolic, and even later times. We have also, as well as they, 
the Spirit of Truth, to guide us into all truth ; for his influences were 
not confined to the Apostles, but were for all ; for Luke, and Mark, 
and the Seventy, and others after them ; else why did Mark and Luke 
write two of the Gospels ? — for they were not of the Twelve. If these 
Gospels have been written and translated with all Christian fidelity, 
as we trust they have been, then in our hand we hold the words of 
our Lord and Master, while we see him by the eye of faith at our 
side, and hear him exclaim to us and every believer: " Go ye into all 
the world and preach the Gospel to every creature." Here is your 
commission, relating both to faith and practice. It is ample, com- 
plete ; nothing necessary for you to know relating to it is omitted or 
left for either Apostle or others to tell you. Seek no more nor less ; 
neither any thing to contravene it, either in Epistles, the writings of 
the Fathers, the creeds and confessions of Councils. Elders. Bishops, 
Cardinals, or Popes. And heed not their bulls, however swiftly or 
malignantly hurled at your heads. 

Head, study, consider this Charter. Keep it always with you as a 
companion to instruct, guide, and encourage you in every emergency. 
It is sufficient for all the purposes of discipline. It contains all the 
Law, the Government, and the Precepts of my Kingdom. Nothing 
of these has been, or ever will be left to an Apostle, or any other 
Disciple to provide or proclaim for your better preparation. I shall 
indeed give, for your and their mutual benefit, many useful commen- 
taries upon both Law and Gospel ; but never any thing to militate 
against what is written in the only Charter for your guide. Try then, 
by this criterion, every epistle, every communication, claiming God 
for its author, and your attention on that account, and see whether 
in all things they have this my word for a foundation. 

Christians of the first century, occupied and cultivated fields dif- 
ferent from those we cultivate in Christian lands. The same may be 
said of many others, in all ages : and therefore it was the height of 
wisdom to leave it to all believers, in every age, in every land, to 
adopt such means to bring men into the Kingdom of Christ, his 
Church, that might seem to them best — amenable only to God Ob- 
serve, this is no license, nor was it ever considered to be by those of 
the first century, to meddle with Christ's Law. Government, and Dis- 
cipline, nor any thing else pertaining to them. The commission 
given at his ascension was, Go, preach — disciple men to Christ ; de- 
vise, adopt, and execute, for this purpose, your own means. To the 
better accomplishment of this work I give you these helps, guides, 



THE CHRISTIAN DISPENSATION. 



301 



directions. Not that you are to make the rule, and give it for the 
government and discipline of my Church ; this I have already done. 
This you, nay more, nor any other man, ever was, or ever will be 
competent to do. Yes, then, we say, go thus and preach, feeling as 
Paul did, when he rejoiced and said, he would rejoice to have Christ 
preached, although it was done through envy ; rather than as John 
did, when he forbade the man that would not follow them. Philip. 
1 : 15-18 ; Mark 9 : 38 ; Luke 9 ; 49 ; Mark 9 : 39-41 ; Mat. 18 : 6. 
Yes, let as many go and preach, as may, themselves, have learned 
the way of salvation ; and let all who would hinder or offend them, 
beware, for although offenses must come, woe be unto him by whom 
they come. 

Invite all to the Gospel feast, for all may come, and be welcome. 
Show them the wedding-garment — the qualifications requisite to 
acceptable guests. Help them to confess Christ before men. Re- 
mind them of the necessity of keeping the Commandments ; of choos- 
ing proper men for the magistracy, and the duty of obeying them ; 
of disciplining offending members, and not suffering sin upon them. 
Caution men against worldly ambition, for none should be high- 
minded, but fear: no one of Christ's disciples . should be greatest, or 
desire to lord it over G-od's heritage. Every talent a man possesses, 
should be improved to the best advantage possible. 

As we go and preach, the utmost care should be observed to preach 
the Gospel of the Kingdom, the whole Gospel, and nothing but the 
Gospel ; and preach it in all its simplicity, with plainness and bold- 
ness of speech, and tenderness of conscience ; without partiality, and 
without hypocrisy. All this can not be done without knowing it 
ourselves, and feeling its power upon our heart. To the preacher as 
well as hearer, is it the power of God, and the wisdom of God to 
every one that believeth. Whenever any would inquire, Who is suf- 
ficient for these things ? let him remember that Christ gave to his 
people the Comforter, to comfort and encourage them — the spirit of 
all truth ; to guide those who seek his aid, into all truth. And He is 
now with all sincere, faithful Christians, as He was with the believers 
on the day of Pentecost, and will continue to be to the end of time. 
Yes, brother, if you need encouragement, commune with him ; if you 
need wisdom, seek it at his lips; if you need strength, ask, and it 
shall be given equal to your day. This blessed Comforter is yours, is 
ours, to-day, in the same almightiness and love that He was eighteen 
hundred years ago. Grieve him not, lest He depart and leave you 
comfortless. 

And Christ is still the Good Shepherd that He ever was; He 
knows our infirmities, both of body and mind, and still, at the right 
hand of God, intercedes in our behalf And can we sink with such 
a prop? Can we be wrecked with such a pilot? Can we wander 
and be lost, making shipwreck of our faith, with such a leader ? Cer- 
tainly not, if we are on our guard, observing all his restrictions, as 
well as his commands. 

But in order to all this, we shall need to be much with him, by 
night and by day, at home and abroad. Recollect, prayer, humble 



302 



THE GREAT LAW BOOK. 



and believing, is the only medium of communication established. 
Ascending through that medium to the mercy-seat, silently and 
alone, or in public, without the intervention of a priest or a Pope, and 
He will not disdain, nor undervalue, neither reject your petition. 

Neglect not the memento of his dying love, nor the assembling of 
yourselves together for worship, for edification, instruction, reproof, 
and correction. Love the brethren. Be one ; one in desire, in aim, 
in purpose, in effort. Love to labor with and for them, as they may 
have need. Be watchful, for our Lord will soon come, to judge the 
quick and the dead ; to give to every one as his works shall have 
been ; those who have done good, will be raised to the resurrection 
of life, and those that have done evil, to the resurrection of damna- 
tion. Oh ! what amazing realities attend us, are round about us, and 
just before us. Well may it be said, if an interest in Christ is worth 
any thing, it is worth every thing. If these things be not truths, 
then what are truths ? Is heaven itself? Who can tell ? Who with 
truth can repeat again, that " Nothing is true but heaven ?" for no 
one can be sure that even it is true. Eeject the Kevealed Word ! 
Better reject our own existence, and sink into everlasting forgetful- 
ness : for who is prepared to take such a step, and pass beyond the 
last gleam of light, the last ray of hope, into outer darkness, ever- 
wasting gloom and unutterable despair ? Take away the Bible ! 
rather than this, blow out the sun at mid- day, the moon and every 
gleaming star at night ; roll us back to those mountains of eternal 
frosts and snows — those frigid zones, where no tree, or shrub, or 
plant, has ever grown; where cheerless night, darker and denser, 
more terrible and destructive, because unending, forever reigns J 

Blot out the light shining through the Bible, and all that can 
charm is removed from the Christian horizon. Take away the Bible, 
and you take away the Christian's hope of a future resurrection of 
blessedness, of immortal life, and beauty, and glory, in heaven. Yes, 
and you take away his Comforter, his Saviour, his all, both for time 
and eternity; and leave him as ignorant, low, and debased, as 
heathenism, as paganism can make him. But blessed be G-od, this 
heavenly boon is not to be, can not be, by ruthless hands wrested 
from us. It has been, and will continue to be, the uncompromising 
friend of every good and of every virtue. It is, and has ever been, 
the uncompromising enemy of every evil, of all degradation, and sor- 
row. It is the Book of Him who holds the winds in his fist, who 
said, Let there be light, and there was light ; and no earthly power 
can mar or destroy it. Nol it shall live to instruct, and guide, and 
biess, when all its opposers he vanquished, and wailing in the fires 
themselves have kindled. It is indestructible, undying: Thy 

WORD IS LIGHT AND LIFE. 

It was our intention, when we commenced these labors, to have 
treated somewhat systematically and largely, of the Apostolic and pri- 
mitive usages and churches ; and spoken of the productions of those 
who have written about them. Indeed, the thoughts are. and long 
have been on paper, but are not sufficiently correct and methodically 
arranged to be submitted to public scrutiny. Nor have we suffi- 



THE CHRISTIAN DISPENSATION. 



303 



cient health to proceed any further, at present ; except to append a 
few scattering thoughts, as they fell from our pen during the exami- 
nation, wherein, incidentally and unsystematically, frequent allusions 
are made to them and kindred subjects : suffice it to say, they have 
lost most of their interest and importance with us, since their pre- 
tended divinity has most manifestly vanished, except as matters 
of history. However, as it may not be so with others, should suffi- 
cient health and time be given, they may be published at a future 
period. 

Christ's Church or Kingdom. 

We have said that it is composed of all the faithful, in every place, 
all over the world, and will be during all time. It never had, and, 
from the nature of the case, never can have, nor was it designed to 
have a visible organization. Nor was it to be divided into parts, as 
denominational tests, to estrange and sunder one of Christ's little ones 
from another. But when speaking of the born again — the faithful 
of one place, they may be denominated, Christ's Church, of that place. 
And when speaking of a congregation of worshippers, believers, and 
unbelievers, we may also call it a church, or assembly, Apostolic or 
not, according as it does, or does not, conform to the plan adopted by 
the Apostles. 

Now let it be remembered, as Christ commanded his children to 
be one, that any thing which tends to divide and scatter the brethren 
from the one fold, whether it be covenants, articles of faith, conven- 
tional rules, clerical and lay, ecclesiastically established or not ; or 
merely provincial, county, state, national, empirical, continental, or 
universal; or which tends to create fictitious distinctions among 
them, is anti-christian, totally at variance with the arrangement 
established by the Founder of Christian faith. 

A Provincial Church, or gathering of Christians, may meet oc- 
casionally, for consultation, counsel, edification, instruction, etc. 
And if constructed according to Christ's constitutional charter, his 
Restrictions, they may be very useful. But the church of Ephesus, 
of Smyrna, of Jerusalem, etc., or the churches of New- York, Albany, 
Cincinnati, New-Orleans, Iowa, etc., have no right to establish any 
rules or regulations which might exclude any true believer from any 
other locality, or no locality at all, such as Evangelists, etc., etc. 
For all are one in Christ Jesus. There is neither Greek, Jew, Bar- 
barian, or Scythian in Christ's family. "What is interesting for one 
of the faithful, may be interesting to all ; and all should enjoy every 
blessing cherished by a system so benevolent, so heavenly. 

A "National Religion" is opposed to the genius and spirit of 
Christianity. It is not only exclusive, but partial, unjust, disparag- 
ing, disheartening. 

Close Communion is alike hostile to all the teachings of our Divine 
Master. 

All Sectarian Distinctions are also at war with a system ce- 
menting together only by love, and a mutual interest in the way of 
life and salvation. 



304 



THE GREAT LAW BOOK. 



All Clerical Assumptions, all domineering, all dictation, all 
self-preference, oppose the natural and angelic flow of Christian love. 

Many churches claim to be Christ's Church, which have little with 
it in common. For instance, the Papal Church, or the Pope's 
Church. He claims that it is the only Christian Church. But who- 
ever examines critically Christ's charter, will find little resemblance 
between man's Church and the true one. 

The Greek, or Alexandrian Church, is also claimed as the only 
true Christian Church. But one needs only an acquaintance with 
the priests or leaders of these, to know that there must be many 
things in these systems contrary to the nature and the necessities 
of their votaries. 

The Mohammedan Church is also very unlike Christ's Church. 
The priesthoods of each and of all these systems are corrupt, especial- 
ly those of the. two former; and show most manifestly that they are 
not of G-od. 

All the Hierarchical claims and distinctions in the Protestant 
Churches — for there are such — are hastening on to the same degrading 
and demoralizing influences of those above named, and because none 
of them are of Christ's appointment : all his subjects are alike his 
ministers. 

With much more propriety may it be said : Secretary Hallock's 
Church, of the Tract House; Secretary Brigham's Church, of the Bi- 
ble House ; President Woolsey's Church, of Yale College ; Finney's 
Church, of Oberlin Institute; and Sturtevant's Church, of Illinois 
University; or G-ardner Spring's Church; Joel Parker's Church; 
Hawkes's Church ; Cheever's Church ; Dowling's Church, etc., etc., 
for each and all of them are intrusted with the care, more or less, of 
assemblies, believing and unbelieving souls. But it can not be said 
that any of them, strictly speaking, may be denominated Christ's 
Church, because there may be many among them individually uncon- 
verted to God. A more appropriate appellation would be, Institu- 
tions, or instrumentalities, to bring men into Christ's Church. 

All Preachers, whether by the word of mouth, by the pen, as 
editors of books or periodicals, or by works, are also instrumentalities 
which may be used greatly for the benefit of men's immortal interests. 

Christ's Church is composed, then, only of the born again; each and 
every one that composes it is a king and priest unto God. There 
are no laymen among them. All have had their call and license 
from God. All their fields of labor are designated "the world." 
All have their talents ; the right improvement of which is to be an- 
swered for only to him who gave them. 

Hence we see that Christ's Church is composed of all the faithful, 
all true converts to him, the born again, and no others. These are 
the body of Christ — the bride — the lamb's wife. Each one is a living 
and tried stone, in the building of which Christ is the foundation or 
chief corner. He is the head — He is the vine ; they are the branches. 
Those on the vine bear fruit. And here we have two things : 
Christ — the head — the last king — the prince of the rulers of this 
world ; and true believers in him — the body — his loyal subjects — his 



THE CHRISTIAN DISPENSATION. 



305 



kingdom — the kingdom of God, of heaven — his Church, which is to 
last forever, and supersede all civil as well as ecclesiastical king- 
doms. He is not only to rule over each and all his followers, but to 
him every knee shall bow — all his enemies are to become his foot- 
stool. We see, then, Christ is the King to rule ; his followers are 
also kings and priests to him, to help subjugate the nations to him- 
self; and then to help him rule, each individual by ruling him and her- 
self, as individuals, not as a body. If one offend another, the 
offended has his remedy, as in Matthew 18 ; but this is disciplinary, not 
ruling, in the present acceptation of that term. In this sense only is 
one brother amenable to another. And all this discipline of an 
offending member may be performed by any one to whom a know- 
ledge of the offense has come — no matter what his condition or re- 
lations may be, nor where he may dwell, travel, or missionate. 

Yes, Christ's Church consists of all the faithful. . He calls, con- 
victs, and converts them from an unbelieving world. He licenses, 
ordains them to preach his Gospel. He designates the time of be- 
ginning. He appoints their field of labor, and He alone is to tell 
them what to preach. No other believer has one word to say re- 
specting these things , for each is independent alike, in all pertain- 
ing to it, of every other brother or sister. The commission of one is 
the commission of each and of all. Each and all, so far, stand on the 
same level. 

To this many say: " Facts show that there is a marked difference 
between the brethren." This is readily admitted. When Christ as- 
cended on high, he gave gifts to his followers for the instruction and 
edification of the body, not for one part only, but for each and every 
part of it, which might be collected or scattered all over the world, 
which was to be the field of operation. Although He gave some 
apostles, some prophets, some pastors, some teachers — it is not true 
that these, or any one of them, were then, or ever were to be officers, 
a privileged class over a chartered, organized body of believers, called 
Christ's Church. If it were, and were to be binding upon all Christ- 
ians, in all ages, past and to come — then the whole is binding; 
apostolic succession not only, but prophetical, evangelical, miraculous 
gifts and graces, the pastorate, and exhortation and teaching must 
be according to divine arrangement, and nobody again need com- 
plain of hierarchical usurpation. 

The meaning of these words is evidently this : The church, and 
the world too, needed a collection of suitable men to hear and know 
what Christ should say and do, as a necessary qualification of wit- 
nesses for him. They had another work also to do, which was to 
write a history of all this, although these services, as they themselves 
show, were not exclusively for them. Others saw and testified, both 
by word, and by their pens. Nor was the work of preaching the 
Grospel exclusively their own, as history informs us. Neither was 
it confined to the different classes, nor to any one of them men- 
tioned above, or in 1 Cor. 12 : 28-31, and Heb. 12 : 22-23 ; for im- 
mediately on the descent of the Holy Spirit, every believer, (not 
every clergyman and every layman, for there was no such invidious, 



306 



THE GREAT LAW BOOK. 



unchristian distinction then,) " went everywhere, preaching the word, 
and breaking bread from house to house." 

And further, the sacred history shows, that the work of giving 
laws and ordinances to Christ's Church devolved not on the Apos- 
tles, nor any others enumerated above ; for Christ himself had done 
this before his ascension. Paul said, " God had set," etc. All these 
had been set in, or prepared for the Faithful before the crucifixion, 
Christ's Church, as a necessary appendage to its establishment, its 
growth, symmetry, endurance, and ultimate glory. 

The Apostolic work and functions were necessary ; but no more 
so than those of the Prophets, the teachers, the helps, the govern- 
ments, or leadership, and those gifted with miraculous power, gifts of 
healing, and of speaking in an unknown tongue. Now the Church 
and Christ himself saw the necessity, to his and their success, of mi- 
raculous powers, manifested in prescience, or the ability to foretell 
future events, and in raising the dead, healing the sick, causing the 
blind to see, the deaf to hear, the dumb to speak, etc., etc. But for 
this gift of speaking, how could the sixteen or eighteen different na- 
tions, represented on the day of Pentecost at Jerusalem, have heard 
of the wonderful things described and alluded to by Peter ? How 
could the Gospel have spread with such amazing rapidity all over the 
world, but for such instrumentalities already provided tor the emer- 
gency by the great Head of the Church ? Interpreters, exhorters, 
teachers were equally necessary, and were appointed by Him who 
saw the end from the beginning. But it should be known, that each 
and all of these gifts belonged to the Church in common, not to 
brethren of different, sectional, and distant localities, to be indefin- 
itely multiplied. Nor were all of these peculiar either to the Christian 
or Jewish dispensations. Patriarchal times also enjoyed many of 
them ; hence the propriety of Paul's language, " G od hath set" — not 
the Son alone, as the last king in Zion. The terms used are appli- 
cable for each and all the dispensations. Apostle means the sent of 
God. It was applied to Christ — to others than the twelve — the ser- 
vant or messenger of another. The devil has his apostles. Again 
we say, these servants or graces enumerated above, were essential to 
the Church of God — of Christ. They lived in the persons of the 
good of every age, from Abel to the present, and must five in the 
persons of the good to the end of time. 

Paul inquires, Are all Apostles ? etc., etc., knowing very well it is 
an embassy, a faculty, a gift, and not an officer of which he spoke — 
but merely some of the gifts which Christ had given to be used by 
the brethren ; consequently, it would be right, and a duty for each 
and all of them to covet the best gifts. In another place he insti- 
tutes a comparison between these gifts, and gives his reasons why he 
would prefer one to another. It is very apparent that this is the 
true sense of the term, and not the one given it to constitute an office 
of distinction, everywhere forbidden by Christ. It is not the act of 
choosing and ordaining a man by the imposition of hands that makes 
an apostle, preacher, exhorter, ruler, help, etc., but the gifts, as all 
who observe can see. It is natural for one man to lead, or govern, 



THE CHRISTIAN DISPENSATION. 



307 



and not for another. This may also be said of mere dumb animals. 
Some men are naturally sagacious, eloquent, communicative, instruct- 
ive, logical, persuasive, moving. Another is studious, perceptive, 
discriminative ; another sympathetic ; another bold, courageous, zeal- 
ous, aggressive. It is not pretended that any one brother possesses 
all of these, nor any considerable part of these qualifications, or gifts, 
in an eminent degree. It is enough that he excels in any one of 
them, so far as to be a useful leader in that particular. And this dis- 
tinction he received from God, and not from the Church. Still he 
may feel and say, I am an unprofitable servant — by the grace of God 
I am what I am. And while he instructs and edifies others in some 
things— others, in their turn, edify, instruct, and serve him. But 
suppose we read Paul's exhortation to the brethren thus : But covet 
earnestly, not esteem it a matter of indifference, whether you or an- 
other one be elected to an office — a high, and most honorable, lucra- 
tive, and favored station, but covet, desire, and seek earnestly a good, 
fat office — the highest station, even to that of a Pope. Never mind, 
though this would make Paul use the word covet in a bad sense, 
condemned by the tenth commandment — the end justifies the means." 
And if the present construction — that implying office and judicial 
office, too — be correct, why does Paul continue his discourse by add- 
ing, " And yet show I unto you a more excellent way," even than 
that one of being possessed of these somewhat secular gifts, as some of 
them were ? All these gifts were necessary and desirable — yet he, 
Paul, preferred love or charity. Read the thirteenth and fourteenth 
chapters of 1 Cor. for a more ample discovery of Paul's views of 
preaching the Gospel, and of church polity. Especially notice verses 
three and five, of chapter thirteen — prophesying is preaching ; and 
Paul would rather that all were preachers. Why, Paul ! what a 
heretic you are ! 

Established Church Congregations — Assemblies or Associa- 
tions, willing and ready to hear the Gospel, are among the human 
means of discipling men to Christ, and of which all may avail them- 
selves in fulfilling the mission assigned them, except in those in- 
stances where the people have elected their speakers, teachers, pas- 
tors, if the term suits any better. It is not intended to abridge any 
such privilege, or discourage any such practice, but merely to insist 
on its being understood as not of divine appointment as now prac- 
tised. The assembling ourselves together for mutual edification and 
instruction, and the increase of Christ's kingdom, is according to pri- 
mitive examples and directions in this matter, which show that all 
might preach, or act, one by one, in meetings of brethren ; that all 
may be benefited. Their example is doubtless a good one, and per- 
haps the best ; but I do say, that no man or congregation is bound 
by this example, when they can find a better. But should "a 
stranger come among" such congregations, and desire to speak, and 
take part in the public exercises, it would, to say the least of it, be 
unapostolic to forbid him. Any brother, one by one, if the people 
wish to hear him, has a right to speak, being responsible only to God 
for the right use of this privilege. But if ten or twenty men have 



308 



THE GREAT LAW BOOK. 



built a house for public worship, and selected one man to be their 
speaker — they can shut and bar their door against every body else, 
unchristian though it might be. A better way, however, is to have, 
first, a convenient place ; next, chairmen, moderators, or presidents, 
or superintendents, always prepared to occupy the time, some one or 
more of them, when others do not choose to do it. In this way, all 
may learn, be taught, and edified. 

Suppose an Apostle, or even Christ himself were to come into our 
church assemblies to "establish and confirm" them in the faith; and 
suppose some of the brethren from whence they came, "whose praise 
was in all the churches," were to come, would they find admittance 
to preach and exhort, reprove and comfort ? "Would not the Baptist 
first ask them, Have you been immersed and joined our church ? 
Would not the Episcopalian ask, Have you been ordained by a 
Bishop ? And where is your gown ? And so on, through all the 
different denominations. Now and then a self-conceited, egotistical, 
Pharisaical man might say, No, you can not preach here at present ; 
I do not know you. I am set here to guard my pulpit and Christ's 
Church from all innovations and heresies. And, furthermore, I myself 
have something to say which is more befitting the people and the 
occasion, than any thing you can say. Go your way ; my people are 
at peace among themselves and the world, and I do not wish to have 
them disturbed. Now, this is not the better way. Progress will find 
little favor in such an organization. This was not the primitive way. 

When the disciples of our Lord were all as one started on a com- 
mon errand, with a common commission, gratuitously, freely, impar- 
tially given, with common rights and privileges, and into a common 
field — each had an equal right to go, do, and say just what he or she, 
in their judgment, aided by the constitutional charter of Christ him- 
self, might think best. Oh ! what a glorious sight ! No one would 
intrude upon the rights of another ; no one would assume what his 
commission did not plainly award to him ; but each would esteem 
other better than himself. No sectarian, narrow-minded views, or 
covetous desires were manifested ; but they were one. All were at 
liberty to work when and where they could ; all were invited and 
urged to do all, and the best they could, for their Master, and com- 
mended for their fidelity. 

Go, preach, and disciple all nations, was the command ; but as to 
the manner how, Christ left no instructions, except as found in the 
general commission ; nor did the Apostles appear to have any settled, 
fixed, and uniform practice. All this matter was left, as it should 
be, to individual sagacity, aided by the general tenor, the unity of 
the Gospel, and the Christian charter and the Holy Spirit. And each 
individual was responsible to God how he acted, as well as how he 
spoke, and not to one another. It was not so much the part of the 
disciples to labor, to govern, and teach one another, as to disciple 
others — to bring men from the kingdom of Satan into the kingdom ot 
Christ. There was a world lying in wickedness. A new Gospel was 
to be preached, and the laborers were few. Men were dying, and 
hasting to the judgment unprepared, and all diligence should be made 



THE CHRISTIAN DISPENSATION. 



309 



to save those ready to perish, rather than to make more comfortable 
those already in the ark. No judges or jurors were needed to try 
offenders; that emergency had already been provided for. Each 
disciple was to be his own prosecutor ; all of them were to be the 
jurors to try them, and pronounce sentence. 

Nor had they any legislative business whatever to perform. Christ 
had performed all this, not only for that, but for all time. There was 
mainly but the one business, that is, to preach, to disciple men. 
True, every new convert was to be baptized, and the Eucharist must 
often be celebrated, all which might be done by any one, by few or 
many, and as it were while running to warn others of their danger, 
and while pulling them out of the fire. The work of baptizing was 
committed to those who preached — go, preach, and baptize. Who 
shall go ? All the saved. The right to Baptism would call for an 
administrator, and Christ provided for it. That of the Supper might 
be celebrated in solitude, alone by any believer, or by many, by either 
passing the bread and the cup from one to another, or by any one of 
the number going round with it. It was intended to benefit them- 
selves — but Baptism to benefit others, being a confession of faith to 
be witnessed by others. 

God hath set some in, not over the Church ; the Church, not. the 
churches, congregations, or assemblies; hath, not does, and will; 
some individuals with peculiar gifts, those gifts of which we have been 
speaking, that is, the Church general, not the individual congregations, 
needed the acquaintance, the experience, the teaching, acquisition of 
Apostles, or persons sent or selected for that very purpose, to be 
witnesses for Christ, and a medium through whom He could transmit 
a knowledge of himself, of his words and acts, and of the nature and 
design of his kingdom, then about being established. Indeed, how 
could He and the Church have dispensed with just such helps ? The 
whole Church — all who then believed and all who might thereafter 
believe? Certainly they were not needed before they had been 
chosen. And Christ's Church needed them not, before it had an ex- 
istence in its peculiar form. And, after its complete establishment, 
the Church, as such, needed not the help which was peculiar to the 
Twelve, for that work had been done. They had given their testimo- 
ny, had written and given to the world Christ's words and acts, once 
for all. "What they had done was then no more the property of their 
generation, than they now are of ours. Yet their work has been 
done, and they have sealed it with their blood, and entered into rest. 
The emergency for their labor having ceased, and the local assemblies 
nor any other human agencies to disciple men, having no just claim 
upon their services, they and their peculiar duties ceased, as a matter 
of course. 

Whosoever wants to engage in a thoroughly correct and nor- 
mal course of instruction and mental culture, must needs begin with 
lessons from the Bible. No one is exempt from this rule. Every 
one, be it in the blooming spring and sunny morn of juvenile life, in 
the fullness and maturity of manhood, or be it in the snowy winter of 
advanced age, and after the longest gathering in of all the harvest of 



310 



THE GREAT LAW BOOK. 



human wisdom and worldly experience, at the old man's life's 
decline — every one, it is truthfully asserted, must be instructed and 
receive his lessons unceasingly from and out of this Book of books 1 
And what is plainer than this, that teachers are to be required to diffuse 
a general knowledge of Biblical truth throughout the world? All 
should know it from the least to the greatest. 

While teaching the revealed Word, we would, by no means, with- 
hold from the student a knowledge of the theology of nature, nor of 
other sciences and the arts. They ought, on the contrary, to help 
him in his search after instruction — a knowledge of G-od, of His 
Works, His Ways ; and of man, his nature, his duties, and various 
relations to the outer world — from all the books which God has 
given. All these are most legitimate sources. No being can teach 
like G-od. No schoolmaster is superior to His Law, natural, physical, 
and moral, as an instructor. 

First, then, teach the student all about the Divine Book, the Bible, 
its origin, its Author. Teach him all about the Works and Ways of 
this almighty and all-wise Author of the sacred volume. But the 
Bible first, the Bible last, the Bible all the while, and at any time, as 
the great and all-important Text-Book — the criterion by which to test 
all subjects for consideration. Let the student know what good 
the Lord our God has done, what He is unceasingly doing in our be- 
half, for our spiritual advancement, and our eternal salvation, and 
what He has promised to accomplish for us, for ever and ever. 
Assist the student to get also a knowledge of the heathen gods and 
the idols of the olden and modern pagan nations. Help him to com- 
pare them with our heavenly Father and Creator, the Divine Author 
of our holy Christian religion — help him to compare the Bible with 
the pretended sacred books of all those heathen nations — the Vedas 
of the Hindoos, the Zend-Avesta of the Parsees, the "Kings" of the 
Chinese, and all the numerous religious documents of the Buddha- 
worshippers in India, Ceylon, Java, Thibet, and among the Mongols 
in Tartary ; help him to compare the beneficial and civilizing influence 
of Christianity with the constitutions, precepts, statutes, and govern- 
ments which are but a natural outgrowth of such heathenism. Help 
him to study and to compare the commandments and precepts of 
those pagan nations with those that are found in God's Word, so as 
to enable all, intelligently, to decide upon their comparative merits or 
demerits. Teach him also the influence which other systems have on 
the morals, the social habits, and civil institutions of mankind, and 
the necessity of a Divine Revelation in word, as well as in deed. 
And if, with all these efforts, the scholar committed to your care re- 
mains an infidel, give him for his diploma a paper with blank hues, 
on which the candidate had better write in large capitals: "Dis- 
missed, FROM WANT OP CAPACITY TO E2TOW GrOD." 

The Bible is the best, the only book which can give man a true 
and adequate knowledge of himself— of his duties, responsibilities, 
and destiny, here and hereafter. And nothing so well qualifies a 
student to begin and pursue the study of the Natural Sciences and 
the Arts, as a thorough knowledge of the Bible and its Author — man 
and his immortality. 



INDEX. 



PAGE 

CHAPTER I. — The Bible, 7-17 

CHAPTER II.— The Author op this Bible. The Infinity 

of his Attributes. The Imbecility of Man, 19 



The Law— What is it? 22. Definitions, 24. Attributes, 25. 
Law or Order, 28. God is eternally the Infinite, and the 
Infinite Eternal, 30. No God, 32. God's Character and 
Works, 34. Construction of Man, 42. The Natural 
Law, 43. Of what is Deity composed? 58. Law, Order, 
Government, 59. Man not competent to govern him- 
self, 61. Dependent, independent, self-existent Infin- 
ities, 62. God's Nature, 64. Special Precepts, 65. 
Attributes, Life, 66. Pray without ceasing, 68. 
CHAPTER III.— Dispensations. 



Section 1. Paradisiacal, 71 

Section 2. Patriarchal, 72-80 

A Prdssthood. Patriarchs before the Deluge, 73. Patri- 
archs after the Deluge, 74. Definitions of Law Terms, 74. 
Rituals, 75. Priesthood, first, second, third, fourth, 80. 

Section 3. Jewish Dispensation, 83-165 

Jehovah, Angels, 89. Special Laws, New Dispensa- 
tions, 90. Recapitulation, Restoration Period, 92. Patri- 
archal Dispensation again, Rituals, Priesthoods, 95. 



Profane History, 98. Inventions, Discoveries, and other 
remarkable events, 101. 
The Father. What the Bible says of its Author, . . 104-123 
Names of God, Metaphors, His Nature, Attributes, and 
Works, 105. God, the Creator, 106. Preserver, Disposer, 
and Governor, 107. Perfections of God, the only 
God, 110. None like Him, He is greater than all, 111. 
He is a Spirit, Eternal, Unchangeable, 112. Every- 
where present, his happiness, his knowledge, 113. His 
wisdom, power, 115. Goodness, 117. Goodness to the 
righteous, 118. To the wicked, 119. His justice, 120. 
Truth, faithfulness, holiness, 122. He is incomprehensi- 
ble, 123. 

The Son, . . . 124 

Prophecy, 127. Of those who uttered them, 128. Punish- 
ment for unheeding them, 130. Gift of, by umcon verted 
men, 130. Prophecies and Fulfillment, concerning 
Christ, 132. His coming into the Temple, 139. His 
Sufferings and Patience, 143. Great Prophecies, first 
series, second series; Names, Titles, and Similics, ap- 
plied to Christ, 153. Types of Christ, 154. Nature of 
Christ, He is God, 155. Was made Man, 156. Character 



312 



INDEX. 



of Christ, 157. Means of Salvation, New Covenant, 158. 
He died for our Sins, 160. Rose for our Justification, 161. 
Ascended into Heaven, Intercedes for Man, 162. Tes- 
timony for Christ, 163. 

Holt Ghost.— His Titles and Names, 165 

Section 4. Christian Dispensation, 165-310 

Christ, the King, His Kingdom, Church, 165. Quotation 
from "Words op Christ," 170. Miracles, Christ's Bap- 
tism, Temptation, 171. Miracles, Discourses at Beth- 
saida, 172. Discourses, Miracles, Calling of Simon, 
Andrew, Matthew, 173. Parables, Miracles, Dis- 
courses, 174, 175. Lord's Prayer, 177. Parables, 178, 
179. The King, 180. Keys of the Kingdom of Heaven, 
182 ; of God, 183. Law and Government, Gospel of the 
Kingdom, 184. Kingdom of Christ, 185. Parables, 186, 
187. King and Kingdom, 188. Subjects of the King- 
dom, 190. Who may become such ? How ? And how 
known, 190, 191. Baptism, Belief requisite to, 193. 
Law and Government of this Kingdom, 195. Ten Com- 
mandments, 196. Magistracy, 199. Discipline of Christ's 
Subjects, 202. Offenses, 203. Trespass ; three Arbitrat- 
ing Courts, 204. Who shall be greatest? 206. Defini- 
tions, 209. Talents, Gifts, Graces, 211. Gospel of the 
Kingdom, 212. Comforter, Holy Spirit, 213. Miracu- 
lous Signs following Believers, Gifts of the Holy Ghost, 
215. Kingship, Law, 217. Who may preach the Gos- 
pel? 218. All are Priests, Levites, 222. Discretionary 
Power of the Apostles, 225. The Great Commission, 
Twelve sent out, 230. The Seventy sent, 231. Return 
of the Twelve, and the Seventy, 232. The Good Shep- 
herd, 236. Restrictions, 237. Forbid him not, 239. Be 
on your guard, 240. Mode of Access to the King, 242. 
Eucharist — Worship, 244. These Subjects must be one, 
245. Christian Persecution, 247. Is Christ Divided? 
248. Sectarianism, 250. Christ Sectarian? His Prayer, 
251. Judicial Proceedings, 253. Millennium, 254. Day 
of Judgment, 259. Judgments, 260. Rewards, 261. 
Punishments, 262. Death Warrant of Jesus Christ, 263. 
Is not this the Christ? 265. The Bible, 269, 270. Min- 
istry, 271. Defense of Christ's Ministry — Clergy — Church 
— Public Fame, 272. How has this Great Commission 
been fulfilled, and how can it be fulfilled? 277. Three 
Kinds of Meetings — Meetings of Unbelievers, 279. Meet- 
ings of Believers, 289. Meetings of a Mixed Character, 2 94. 
Results. — Christ's Church Polity, Recapitulation, 295. 
Apostolic Practice, 296. Christ's Church or Kingdom, 
Provincial, National Religion, Close Communion, Secta- 
rian Distinctions, 303. Clerical Assumptions, Greek, Pa- 
pal, Mohammedan, Hierarchical, all Preachers, 304. Es- 
tablished Church Congregations, 307. God hath set 
Apostles, 309. 



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